Hindu Organisations Temples and Associations

Forum (HOTA Forum) is an annual initiative seeking

development of network between the executives of all
Hindu organisations in Australia. HOTA Forum
members are the natural leaders of the Hindu society
by virtue of their intense motivation, deep experience,
and selfless service. They understand Hindu Australian
needs and challenges.

HOTA Forum members deliberated on ways of en-

suring the sustenance of Hindu Dharma in Australia. A
key component to this deliberation is to explore ways
of anchoring Hindu Dharma's Sanatan values in the
hearts of coming generations and roles which mandirs
can play to make that happen. HOTA Forum is also a
place where experts offer wisdom in specific areas, for
everyone else's benefit. The conferees explore avenues
of expanding role of Hindu organisations to meet the
ever-changing needs of the Hindu Australians.

This publication, Hindu Antyeshti Samskar (Prac-

tical Guidelines for Last Rites of Hindu
Australians, has been made possible by the support of
Vishva Hindu Parishad of America and Hindu Mandir
Executives' Conference, USA.

2
 Hindu Antyeshti
Samskar
Guide for Hindu Last Rites & Rituals in
Australia

Compiled by
Hindu Funeral Committee
Hindu Organisations Temples and Association
Forum (HOTA Forum) Australia

3
Hindu Antyeshti Samskar
(Guide for Hindu Last Rites & Rituals in Australia)
Published Date: 5 June 2022

Author: Antyeshti Samskar Committee

Hindu Organisations Temples and Association Forum, Australia
First Edition, 2022

ISBN-13: 978-0-9793501-2-2
ISBN-10: 0-9793501-2-3

Copyright @ 2022
Vishva Hindu Parishad of Australia, Inc.
All rights reserved. No part of this publication may be reproduced, stored
in a retrieval system, or transmitted in any form, by any means, including
mechanical, electronic, photocopying, recording, or otherwise, without the
prior written permission of the publisher.

Price: A$ 11.00
Published by:
Vishwa Hindu Parishad of Australia Inc.
P.O. Box 460
Goodwood, SA 5034
www.vhpsa.org.au
Phone: +61 478 479 108

For mail order:

Write to the above address or Email:
[email protected]

4
 Foreword

The one who indwells a given live body is called jéva. When the
body dies the jéva in a subtle form of the same body, like the thought-
body one assumes in dream, departs the body. This is called preta-
sharéram. In order to release the jéva from this preta-sharéram and
go forward and take a new birth in a better, pleasant and spiritual
environment, Hindus perform certain rites. These last rites are called
antyeshti, performed by the departed person's son, or any intimately
connected person following the prescribed instructions.

The Hindus living away from Bharat have continued to observe their
religious ceremonies including antyeshti rites regardless of where
they live. While there are many temples and other institutions to help
Hindus observe the samskäras and püjäs, they do not have appropri-
ate and timely guidance to perform these rites. Since the rites cannot
be done within the compounds of a temple, the cremation ceremo-
nies are, more often than not, always compromised.

This book on this important antyeshti rites for the benefit of the
Hindus living in Australia, gives detailed information about the rites
and instructions on the performance of them.

I thank the people who are involved in this project.

Swami Dayananda Saraswati

Arsha Vidya Gurukulam
P.O.Box 1059, Saylorsburg, PA - 18353

5
 Hindu Antyeshti Samskar

नैनं िछ��� श�ािण नैनं दहित पावक: |

न चैनं �ेदय�ापो न शोषयित मा�त: ||

Nainam cchindanti shastraani Nainam dahati paavakah;

Na chainam kledayantyaapo Na shoshayati maarutah
Gita (2-23)

श� इस शरीरीको काट नही ं सकते, अि� इसको जला नही ं सकती,

जल इसको गीला नही ं कर सकता और वायु इसको सुखा नही ं सकती।
The Atman (soul) can never be cut to pieces by weapon, nor burned by fire, nor
moistened by water, nor dried by the wind.

6
 Hindu Antyeshti Samskar

TABLE OF CONTENTS
1 INTRODUCTION ................................................................................... 9
1.1 The Basic Steps ....................................................................................12
1.2 From Death to Cremation ................................................................. 14
1.3 The Thirteen Days of Mourning ........................................................ 18
2 ANTYESHTI OBSERVANCE IN AUSTRALIA .................................... 24
2.1 Preparation (Social and Legal) ......................................................... 25
2.2 Preparing the Individual .................................................................... 29
2.3 The Family Members ........................................................................ 31
2.4 Solace after Death ............................................................................ 32
3 GENERAL GUIDELINES .................................................................... 35
3.1 Who should perform Cremation? ..................................................... 35
3.2 Selection of Location, Time of Cremation and Memorial Service .....36
3.3 Role of Priest in Antyeshti/Cremation rites ....................................... 40
3.4 Materials needed for Cremation ....................................................... 41
4 ACTIVITIES PRIOR TO DEATH (When Death is Imminent) ............ 43
4.1 Prokshana ........................................................................................ 43
4.2 Chanting of Names of Bhagwan ....................................................... 44
5 ACTIVITIES PRIOR TO CREMATION ................................................ 45
5.1 Washing the Body ............................................................................ 46
5.2 Placing the Body inside the Casket .................................................. 47
5.3 Alankaram of the Dead Body ............................................................ 48
6 PRETAAGNI SANDAANAM ............................................................... 50
6.1 Offering of Namasksra...................................................................... 50
7 CREMATION ........................................................................................... 60
8 DAY 2 - SANCHAYANA (Collection of Ashes) ................................. 76
8.1 Sanchayana Samskar ...................................................................... 78
8.2 Additional Information on Immersion of Ashes in India .................... 88
9 DAY 3 TO DAY 9 UDAKA DAANA ..................................................... 91
10 DAY 10 TO DAY 13 CEREMONIES .................................................. 93
11 GODAAN OR DONATION TO COW SANCTUARY ......................... 95
12 BURIAL/CREMATION OF BODY OF DECEASED CHILD .............. 97
12.1 Death of Child, aged 24 months or below ...................................... 97
12.2 Death of Child, aged above 24 months .......................................... 98
12.2.1 Preparation for Cremation ........................................................... 99
12.2.2 Cremation .................................................................................. 100
13 CREMATION OF BODY OF WOMAN WHO WAS PREGNANT .... 107
14 OTHER USEFUL INFORMATION .................................................. 112
15 REFERENCES ................................................................................ 129

7
 Hindu Antyeshti Samskar

Mount Kailash

Australian Publication Team

Rajendra Pandey, President VHP South Australia

HMEC Publication Team

Kumar Dave, Hindu Temple of Central Indiana, IN
Pandit G. Krishnamachar, Ashburn, VA
Vittal Venkataraman, Durga Temple, VA
Bhargav Desai, Mangal Mandir, MD
Rajni Shah, Publisher, Desh-Videsh Magazine
Abhaya Asthana, Gen Secretary, VHPA
Pandit Suresh Joshi, Hindu Jain Temple, Monroeville, PA
Sanjay Mehta, Hindu Jain Temple, Monroeville, PA
Pandita Indrani, Trinidad

8
 1 INTRODUCTION
सूय�म ते च�ुर गाचतु वातमा�ा दयां च ग� पृ� ी च
धम�न ा / अपो वा ग�ा यादी तत्र ते िहतमोषिधशु
प्रितमित� शा�रराय � ाहाः

“Om Suryam te Chakshurgacchatu Vatamaatmaa

Dyaam Cha Gachchha Prithivim Cha Dharmana /
Apo Va Gachchha Yadi Tatra Te Hitamoshadhishu
Pratimtishtha Sharirai svaha.”

O Jiva (Soul)! After thy death, (may all the components of thy body be merged
into the five elements). May the power of thy sight be absorbed in the sun and
thy breath be absorbed in the air (atmosphere). May thy other parts be
absorbed in appropriate elements. And in accordance with the meritorious
deeds thou hast performed here, may thy spirit dwell in the appropriate body.
- The Rigveda

As believers of reincarnation, Hindus follow the idea that it’s

only their body that dies. The soul is reborn in a different form
after death.

This recycling of life continues until the soul finds its true
nature. This is referred to as Brahman, the one supreme God.
Brahma has many forms. There are thousands of gods and
goddesses that contain a part of Brahma. Many Hindus choose one
or more of those gods to serve and worship.

This process can take many lifetimes. Therefore, with each

death, they strive to move closer to Brahma.

It is believed that when the body dies the soul departs and then
lives on a different form. The new form can be human, animal,
insect, or even plant. depending on the karma during this birth and
previous ones.
9
 Hindus are avid believers of karma. They feel that by suffering,
they cancel out past negative deeds. This is accomplished by
fasting, confession, intense prayer, or even shaving one’s head.

In Vedic tradition, important life events are marked by religious

ceremonies called samskaras1. The final samskara after death is
antyeshti – final yagya (sacrifice), when the body itself is offered
to the Agni (fire). This is the final purificatory rite for the gross
body that reduces it to the five basic elements from which it was
formed. It reduces the bonds between the subtle body and the gross
body.

The antyeshti ceremonies address both the deceased and the

bereaved family. The ceremonies are based on the Vedic vision of
the individual and his relationship with Ishwara. The life of a
Hindu is a spiritual one and his culture religious. For a person who
lived a spiritual life, dealing with death becomes an uplifting one.
It makes it possible for one to cope with the difficult experience and
come out of it as a more sensitive and mature individual.

From birth to death, his life is lived with appreciation of oneness

with Ishvara. Moreover, the entire universe is seen as a manifestation
of Ishvara and thus non-separate from him. A Hindu’s life is
guided by an understanding of the universal order of Dharma and
Adharma and the laws of Karma. For a Hindu, a person’s
existence does not begin with birth and terminate with death of the
physical body. There is an indweller called prani or jiva who
manifests in a given body in order to experience the results of its
previous karmas.

When a given physical body has served its purpose, it

deteriorates and is unable to sustain life; the jiva gives up its current
form to assume another more suitable one to continue its
experiences based on the results of prior karmas.
1
Samskara is defined in Sanskrit as: Samyak kriyate yena karmana iti samskarah. It is
an action by which one is refined and made a qualified recipient for performing a particular
activity or for obtaining a specific result. The word antya means final and ishti means
ritual. Thus antyeshti is the final ritual in the lifetime of a Hindu.
10
 The jiva assumes a subtle body after death of the physical body.
This subtle form is known as preta. The preta is a transitory form
that exists for a period of time in which the deceased maintains some
connection with the world he has known.

The bereaved family also maintains a connection with the

deceased during that period. They do this through ceremonies
associated with the cremation and the mourning period of thirteen
days.

Usually in Hindu culture, the bereaved mourn the death of their

family member for 13 days. During these 13 days, the immediate
family stays at home and spends time praying and paying homage
to the departed soul.

This can be done by having a picture of their loved one

displayed in the house, adorned with a garland of flowers. Friends
and community members visit the home of the deceased person up
to 12 to 13 days after the death, to do prayers for 1-2 hours. This
custom is designed to provide a wraparound support to the family
who are understandably sad to cope with the loss.

After the 13-day period the immediate family will hold a

religious ceremony, inviting extended family, relatives and friends
who will collectively offer their last farewell to the soul. Once this
has occurred, the immediate family can go back to their normal
daily lives and travel.

In summary, these customs and religious practices are very

relevant in current times as well as they provide much needed
closure to the family and are important for their mental health and
well-being. It is also understood that because the immediate family
will be very emotional and distraught during the first two weeks,
forcing them to stay at home will avoid any accidents or
judgement errors.
11
 The ceremonies provide a form to the sentiments that are both
known and unknown. In this manner, the ceremonies help the
process of separation for both the deceased and the family by
reminding them that the earthly time for the departed is over and
their connections with the world have come to an end. They need
to continue and move on in accordance with their karmas.

1.1 The Basic Steps

In the Antyeshti ceremony, the body’s five basic components -
known as panch bhutas - prithvi (earth), jal (water), tej (fire), vAyu
(wind) and akash (space) are returned to the universe, thus maintaining
the cosmic equilibrium. The son takes the srauta agni to the cremation
ground. The cremation ground is purified. As the fire is lit, Mantras
are recited for the various limbs to go back to the corresponding
total deities – the eyes will go back to the Surya devata, the ears
will go back to the directional deities.

An elaborate rite lasting thirteen days is performed. Some Hindus

recite verses from the Garuda Purana with a prayer to devatas to
guide the departed jiva to reach the proper destination. As soon as
the atman leaves the body, it adopts another intangible, subtle body
whose limbs grow day by day. On the tenth day after death, this
‘interim’ body grows completely. The son of the deceased offers the
pindas – (food balls, made from cooked rice and water) – for the
development of the limbs that the departed jiva will get in his next
life. According to the scriptures, up to the tenth day, the deceased
continues his relationship with this world and is termed preta,
which means one who has departed, but who has not yet reached
the other world.

Rites are performed for ten days after cremation, to develop various
organs. For example, the first day is for the development of body,
head, the second day for sense organs, brain, etc. On the tenth day,
the deceased loses its preta status.

12
 On the 11th day, prayer for the wellbeing of the jiva in the next
janma is performed. Brahma, Vishnu, Rudra and Yama are invoked,
with Vishnu as the special witness. In their presence, the deceased is
offered pindas. The term pinda symbolizes Shareeram – which is
merged with the ancestors. If the person has done punya himself or
herself, he/she will attain good janma; if not, the rituals are supposed
to enable getting one.

On the 12th day, the jiva joins the pitr loka - sapindikaranam -
where they then resides with their forefathers. As soon as they reach
the other world, they are released from their preta body. The
relatives offer thal (food) to Bhagwan in the local mandir to repay
pitru (ancestral) debt.

The Figure 1 below shows the basic steps involved in the process.
Prior to death, the individual must prepare themselves mentally. The
thirteen days following the death are faced by the family with
assistance from the priest. After the thirteen-day bereavement period,
the family still requires support from the community. Finally, the
family is responsible for performing the annual Shraadha ceremony
as a mark of remembering and respecting the ancestors.

13
 Figure 1 - The Anyeshti Samskara, Pre and Post Steps

1.2 From Death to Cremation

कृ �ा तू पु� रं कम� जनता वा�जनातम मृ� ुः कलावासं

प्र� नरम पंच �मगतम् धम�ध म� स�ु� म्
लोभमोहसमव्रतं दे � ं सव�ग ोत्रणी िद�ं लोकन सा ग�तु

Om krtva tu puskaram karma janata vapyajanatam

Mrtyuh kalavasam prapya naram pancatvamagatam
Dharmaadharma samayuktam lobhamohasamavrtam
Deheyam sarvagotrani divyan lokan sa gacchatu

Having performed known and unknown actions for attaining properity;

having gained timely death and resolved the physical body into the five
elements; having concluded a life of desires and performed Dharma and
Adharma, may you proceed to your next abode.

The following table summarises the antyeshti steps involved from

the time of death until the cremation is completed.

Table 1 - Steps from Death to Cremation

Preparing the Bathing, sprinkling the body with water.

Body Chandanam, kumkum, vibhuti are placed and
the body is covered with new clothes. Fresh
flowers, Ganga Jal, Tulsi are offered. The body
is placed on a frame made of bamboo sticks
and laid to rest with head facing south.

In Australia, where bamboo frame may not

be available, you can put together a re-
usable streel frame, that can be stored at
crematorium by your state funeral team.
14
Abhisinchanam Mantras are chanted in the right ear of the
deceased, symbolically reminding the
Speaking the departed jiva that an individual’s life span,
Mantra in the life breath, prana, senses, mind, organs
the Ear of action, earth, the universe and Ishwara
are all interconnected. The idea in this
message is that the jiva is not an
isolated entity in the creation but has
been an integral part of an infinite
universe and continues to be so even
after death of the physical body.

Karna-mantra A ritual fire is kindled in which Agni is

invoked. The final agnihotra is also
performed at this time.

The ritual fire This is performed if the death occurred at

a time considered inauspicious.
Pretagnisandhanam

The family and friends carry the body in

a procession to the cremation site. The one
who leads carries in a clay pot the ritual
Prayaschitta fire that has been kindled by the domestic
Karma fire which has been maintained by the
departed during his lifetime.
Journey to the
Cremation It is befitting that a person who
Ground maintained the agnihotra fire throughout
his married life to perform daily karmas
be cremated from the same sacred fire.
The people chant Yama sukta or chant Jai
Sri Ram, or Ram nam satya hai.

15
Purifying the Body This is a shraddha done to invoke the
Ekoddistasraddha departed to make the body qualified to be
an offering to Agni.
Offering are made to various presiding
deities and ancestors. These are done five
times to seek the blessings of various
deities
and thereby remove obstacles in the jiva’s
journey. They are done by offering rice
The Five balls (pindas):
Offerings 1) at the site where death occurred to the
vastu devata,
Panca- 2) at the doorway to the gruha devata
pindadanam 3) during the procession at the crossroad
or site of rest, to the bhuta-yonis and
devataas to remove obstacles to the birth
of the next form namely preta,
4) at the site of cremation to sanctify the
ground,
5) at the time of collection of ashes.
The site where the body is to be cremated
Purifying the Site is sanctified by mantras and water. The
body is also sanctified.

Stalashuddhi Agnideva is invoked in the pyre. Ghee is

offered and then lighted by the eldest son.
The son goes around the pyre three times
before lighting it.

16
 The cremation of body is not merely a
means of disposal of the corpse. It is
returning of the body to the elements from
which it was born. It is symbolically
Cremation offered back to the infinite Ishwara who is
non-separate from the manifest universe.
Dahana -
Samskarah After the body of the deceased is placed
on the pyre, the final ceremonies
associated with cremation are performed.
They include purification of the cremation
site and the body, and invocation of
Ishwara. Ghee is poured on the pyre as an
offering to Agni.
After cremation of the body the family
and friends leave the cremation ground
The Journey and take a bath before returning home. At
Back Home this time the members of the immediate
family offer water oblations to the
departed by facing towards the south.
They also offer prayers to Prajapati. They
sit around for a while and talk about the
departed and about the transitory nature of
life and the world.

When they return home before entering

the house, it is customary to step on a
stone seeking strength from Ishwara with
Resolve the following prayer:

Ashmaniva Sthiro Bhuyasam

May I remain firm and unshaken as this
stone.

17
1.3 The Thirteen Days of Mourning

The bereaved observe symbolic act of impurity for a period that

lasts for thirteen days. During this time they forsake all pleasures
and observe behavior that is indicative of grief.

The hearth is kept unlit in the home of the bereaved until the
cremation ceremonies are completed. This is because the fire has to
be lighted only as a ritual at this time for the purpose of offering
unto the body of the deceased. Friends provide food to the family
members.

Table 2 - The Thirteen Day Mourning Period

First Day Ceremony

Cremation Cremation of the body is performed before

sunset.

Second Day Ceremony

Collecting the The ashes are collected from the site. In

Ashes early Vedic times the females performed
Astisanchayanam the collection of the ashes. In the current
time, the person who lit the fire does this.

Immersing the The ashes are then immersed in a sacred

Ashes body of water, such as a river or ocean.
Astivisarjanam

18
 Third to Ninth Day

Praying for the The jiva during its life was closely associ-
wellbeing of the ated and identified with a particular body.
departed Before it takes another birth, depending on
its karmas it continues its experience in an-
other form of pitr and subsequently as-
sumes another body. As a transitory state,
after death and before it assumes the form
of a pitr, it assumes the body called preta
sharirah. Just as it takes nine months for a
child to be formed, it takes nine days for
the preta sharirah to be fully formed. The
rituals that are performed for these nine
days are for the well-being of the jiva who
is in the form of an intangible, transient
body, the preta (vayavya sharirah).
Preparing the The presence of the preta is invoked on an
Pindas (Rice icon, pinda, and offerings are made of wa-
Balls) ter and black sesame seeds.
Aurdhvadehika- These rituals are performed for the next
samskarah nine days during which offering of rice ball,
pinda-danam, is made to the departed.

Tarpanam This is a ritual in which offerings are made

in form of water and black sesame seeds
(til). The tarpanam is performed daily up
to the tenth day.

Tenth Day

Prayers to Yama There are significant ceremonies performed on

the tenth day. On the tenth day, the deceased is

19
 invoked in its preta form and offered food.
The family prays to Yama the presiding deity
of death and dharma to end the preta state
and bless it for the onward journey.

Prabhuta-bali Like a child at birth is hungry and needs food

intake, the preta also experiences hunger and
thirst and is offered food. Special food items
particularly liked by the departed person are
prepared. The food is then immersed in a river
or ocean, or it is offered to a crow (kakabali)
or a cow (pasubali). Prayers are offered to
Yama devata to facilitate the onward journey.

Needless to say that the food offered is sym-

bolic and is not expected to be eaten by the
deceased. Does the offering really reach the
deceased? The Vedas assure us that they do,
of course, not literally in their physical form
but in their subtle form as a result of the
karmas performed by the family. "Whatever
is offered to the ancestors during shraddha
ceremony goes to them in whatever form they
exist. Just as a calf finds its mother among
the scattered herd."

Ananda- Homa is performed for the jiva to gain hap-

homam and piness and peace. The prayers on this day
Santi- are also meant for the family to gain peace
homam and tranquility in dealing with their loss.
The ceremony includes paring of hair, nails
and beard of the folks who performed the
rituals. Some shave their head as an expres-
sion of their bereavement.

20
 Eleventh Day

Prayers to The ceremonies of the eleventh day include

Vishnu prayers for the release of the jiva from the
transient form of the preta. Prayers to Vishnu
ask for the jiva's continued well-being.

Offerings to On this day, offerings are made to the pitrs,

Ancestors sraddha, giving gifts to the needy, danam, and
offering to Brahmins, brahmana-bhojanam.

Charity A bull is given as danam (charity) to a temple.

Vrsotsargah or Brahmanas are offered food and given
Rsabhadanam dakshina. Prayers to Sri Vishnu are offered.

Twelfth Day

Union with the It is the last day of the immediate mourn-

Ancestors ing period. On the twelfth day, the conclud-
ing ceremonies to the preta are performed;
Sapindikaranam, which means the union of
the jiva with its ancestors, pitrs. After this
Sapindikaranam day the family prays to the deceased as their
ancestor and asks for his blessings.

Offering of food The jiva gives up its transient preta sharirah

and assume the form of pitr. This is sym-
bolized in the ritual in which four pindas,
ball of rice, are made; three for ancestors,
pitrs, and one in which the jiva is invoked
and offerings are made. Following this the
pinda representing the jiva are joined with
the three representing the pitrs symboliz-
ing their union.

21
Feeding the Three Brahmanas are invited. In them one
Priests invokes the lord, the departed jiva and pitr
Brahmana- and they are given food.
bhojanam

Thirteenth Day

Welcome The thirteenth day is a day of welcoming auspi-

Auspiciousness ciousness, subhasvikaranam, for the family.The
family visits a temple to offer prayers. They re-
sume their prayers at home by lighting a lamp.
Sivam me astu sada gruhe.
May there always be
auspiciousness in our home.

Peace Prayers Prayers are performed for peace, shanti, of the

family members. Navagraha pooja is performed.
The family members wear new clothes, go to
temple, light a lamp and resume their daily rou-
tine. The jiva continues its onward journey to
the abode of Yama devata.

22
Shri. Jagannath Temple, Puri

23
 2 ANTYESHTI OBSERVANCE
IN AUSTRALIA
“Even though people think time helps one cope up with the grief, it
is not true. Time never heals. In time we heal ourselves by resorting
to different methods. But all of them don’t work to one’s satisfaction.
Hindu tradition over the ages has followed certain prayerful
religious practices as well as varieties of psychological means to
assimilate the reality of death. Even in life, the reality of death is
objectively faced in Hindu Culture.” - Swami Dayanand Saraswati,
Arsha Vidya Gurukulam.

The purpose of this book is to provide a procedure to cremate the

body of the deceased person in accordance with Hindu tradition in
Australia or at other places outside of Bharat. The procedures
outlined below have been prepared based on references from authentic
sources (see Section 14 on References).
The Hindu Antyeshti sanskar varies according to the practices of
people from different regions of India. The methods vary between
families from the same region of India, and these have been
followed for centuries based on the traditions handed down from
generation to generation. However, the core rituals have always
been based on procedures outlined in the Vedic sutras2 and apply to
all, irrespective of geographical origin. While the traditional
procedures are exhaustive, this document provides basic but
essential steps to be performed.

The rituals outlined in this book have been illustrated in such a

way that it is possible for those experienced in performing traditional
puja or other rituals to perform these rituals too.

2
The final ceremonies are described in taittiriya aranyaka portion of the Krsna Yajur Veda
and also Garudapurana. More detailed and systematic descriptions are in the grhyasutras of
Bodhayana, Bharadvajah, Asvalayana and Hiranyakesi.

24
If one has access to the services of purohits/pandits/pujaris, it is
recommended that their services be availed. However, if they are
not available to perform the cremation at the chosen place and time,
then this book will serve as an adequate guide to perform the entire
cremation ceremony.

2.1 Preparation (Social and Legal)

One is never prepared for death, much less preparations for it.
Following are some helpful points in getting prepared for coping
with death both during and after death.

1. If possible, a Hindu should die in their home with their loved

ones. If they are hospitalised and death is imminent, ideally,
they are brought home.

2. Once it is established that death is certain, then a senior member

in the family should inform all relatives and friends. If the nearest
relatives are in India, inform them immediately and tell the truth
about the individual’s health (as recommended by the doctor). If
possible, tell the relatives in India to visit Australia as soon as
possible, as this would be the last chance to see the individual.

3. If death is imminent, then tell friends and family to call and talk
to the patient, if he/she desires to talk. Try to fulfill all desires
and wishes of the individual, if possible. Just be with the patient
and assure him/her that you will do the best you can to fulfill any
wish. It is the family’s responsibility to give love, support, and
strength to a person who has limited time left in this world.

4. Do your best for your family. Pray together every day, eat
together and plan your daily routine in such a way that
someone is with the patient at all times.

25
5. The family pandit/purohit/pujari should also be informed and
should come and pray with the patient and family too. The
priest and the family assemble around the dying person.

6. A small amount of water, from the Ganges River, if possible, is

placed into the dying person’s mouth. If it’s not possible to put
the water into the deceased person’s mouth before death, it
should be done immediately after their death.

7. Family members sing hymns, recite prayers, and chant the dying
person’s mantra. The person is urged to concentrate on their mantra.
This is meant to bring all their energy to the top of their head.

8. As they die, they should be encouraged to think of Brahma and other

happy thoughts, such as their family. These thoughts will aid the soul
in leaving the body at the highest state.

9. Sastras declare unequivocally that the final thoughts of the dying

person form the basis of his next birth. Hence it is important for the
relatives to create a divine and peaceful atmosphere, chant Bhagavad
Gita, Srimad Bhagavatham, stotrams like Vishnu Sahsranamam and,
most importantly, avoid mundane discussions and quarrels.

10. It is believed that if a yogi or sanyasi comes and gives darshan to the
dying person, he attains to the Supreme state, even if he is a great
sinner.

1. When death is about to occur, the person is normally placed on

the floor with a grass mat. They should be positioned at either
the home’s entry or in their room, with their head toward the
east. There should also be a lamp lighted next to their head.

2. Where possible, the dying persons son should keep the parents head
on his right thigh and chant in his right ear sacred mantras including
Panchaksharam, Ashtaksharam, Rama Shadakshram etc.

26
3. If the person is unconscious at the time of death, their mantra should
be softly spoken into their right ear. The body is then placed with the
head toward the south and incense is burned.

4. Once the soul or life departs, the son should spread Darbha grass on
the floor and lay the body on it with head in south direction. The son
and the other relatives can wear Utthariyam now and wear the
yagnopaveetha on the right shoulder (Prachinaveeti) and perform
Namaskaram to the dead person. Women should leave the hair open
and perform Namaskaram.

5. Extreme care should be given by all mourners to avoid

touching the body (unless absolutely necessary) which will be
an act of disrespect and impurity.

6. You do not have to prepare in detail prior to death, as it is a very

difficult time for the family. You may select a friend or a family
member to work on behalf of the family to make arrangements.
7. Immediately after death, religious pictures are turned toward the wall
and mirrors are sometimes covered. As soon as possible inform
family members, pandit/purohit/ pujari and friends. Contact a
funeral home informing them that you need their services.
Funeral arrangements in the Australia and other parts of the
diaspora are different from those in India. All funeral homes do
not have cremation facilities. Two out of ten may have
cremation facilities. Funeral homes have tie ups with cremation
centres and will organise everything for you.
Though it is preferred to have cremation as soon as possible, it
may not be possible to do cremation before 24 to 48 hours
(after death) due to legal issues. Where cause of death is
unknown or cannot be ascertained, or deceased has not seen a
doctor in last 6 months, your state coroner may order an
inquiry which can take anything between 2 days to 2 months.

27
 Enquire in your state of residence about how early you can
arrange for a funeral as laws vary from state to state. The death
certificate is usually arranged by the funeral home and is
include in the cost of funeral.
Body can be kept in a refrigerator, if required, but embalming
of the body should be avoided, as this practice is not in
accordance with the Hindu tradition. This is another reason to
cremate the body as soon as possible.

8. The funeral should be planned in a dignified manner. The

funeral ceremony should be short (around 45 minutes) and not
too long (not more than 3 to 4 hours). The funeral home
should be informed prior to cremation regarding
arrangements for collecting remains and storage, if they are
to be stored for a longer time.

9. The cost of a funeral in Australia may range from $1,500 to

$4,000 depending upon the State, facilities and service wanted.

10. All state and territories have provision for supporting cost of
funeral through ~$600 grant. For example, in South Australia
you can apply for funeral assistance and the government will
pay the cost of funeral directly to the funeral home.

11. In other cases, contact your local Vishva Hindu Parishad of

Australia office and our volunteers will organise assistance and
support for the funeral.

12. There are different Hindu customs and practices regarding

funerals based on regional and family traditions. One can take
Asti (ashes) to India for Asti visarjan in a holy river (such as the
Ganga). For practical purposes, one can do Asti visarjan in any
ocean, sea or river in Australia, on day 2, 3, 5, 7, 9 or 10th day.
Immersion should not be performed on Friday.

28
13. Do not let family members of the deceased drive by themselves
on the funeral day. Friends and community members should
accompany them. Friends and community members should visit
the home of the deceased person up to 12 to 13 days after the
death, to do prayers and bhajans for 1-2 hours.
14. The family needs support during this tough time. Time is a big
factor in healing. The fact of life is that a person who is born is
going to die. The important thing is how we understand death
and overcome suffering.
15. Everyone’s experience with death is different. However, all
go through denial, suffering, and emotional crisis. In this
period, the home should have activities for fostering faith in
Bhagwaan to overcome the difficulties in this period.

2.2 Preparing the Individual

The depth of insight of our ancestors into the nature of the human
mind and its functioning is impressive. The individual faced with
death undergoes tremendous mental strain and uses defenses such as
denial, fear, anger to cope with it.

Denial is not a conscious, deliberate decision not to talk. It is an

unconscious protective mechanism of the mind to cope with a highly
anxiety provoking situation at a particular time. A person may
preoccupy himself with mundane matters that are unconnected with
fact of his death. Denial may at times lead to reckless behavior.

Fear is another common emotion experienced by a dying person.

It evokes a fear of the unknown - what would happen after death?
Additionally, there is loss of family and friends. The individual
experiences sadness. He worries, his sleep gets disturbed, and he
may lose his appetite. Individual may also experience guilt in
varying degrees, recalling a lifetime of omissions and
commissions.

29
 Anger is another emotion experienced by the individual facing
imminent death. Even though death is an inevitable fact of life, one
does not willingly accept its occurrence.

Some individuals are more accepting than others. For Hindus, their
spiritual tradition becomes a source of strength, reassurance and
comfort. Hindu tradition emphasizes that the occurrence of birth
underscores the certainty of death at some point.

जातय� वै मनु� � ध्रुव ं मारनं इित िवजनीयत :

Jatayasa vai manusyasya dhruvam maranam iti vijaniyat

Know that for the individual who is born, death is inevitable indeed.Vedic
tradition places a certain value on dispassion, vairagya, in regards to the world
and the people one encounters in one’s life. This attitude is based on the
understanding of the ephemeral nature of the whole universe.

The following verse highlights the attitude of vairagya:

ग्र्हे�थ� िनवत�े �सने चैव न�हवह्

स�ररम्क स्थमद�े ओअओअम् पु�म् श व्र्जेत्॥
grhesvartha nivatante smasane caiva nandahavah
sariram kasthamadatte oaoam punyam sha vrjet

One’s possessions are left behind at home and relatives left behind on the
cremation ground. The body is consumed in the funeral pyre; only the deeds
accompany the departed one.

“Individual’s existence should be like a river - small at first,

narrowly contained within its banks, and rushing passionately past
boulders and over waterfalls. Gradually, as the river grows wider the
banks recede, the water flows more quietly and, in the end, without
any visible break, it becomes merged in the sea and painlessly loses
its individual form.”

30
2.3 The Family Members
The final samskara (antyesthi) when performed with understanding
and sincerity, undoubtedly helps an individual connected to the
deceased go through the bereavement process and emerge from it
as a more mature individual. The bereavement process also becomes
a spiritually uplifting one.

The family members also deal with a variety of emotions. They

get anxious, being engaged in the medical and nursing care of the
person. A profound sense of helplessness engulfs them since they are
unable to prevent what is happening. They feel they are letting
him/her down. Sometimes this evokes anger at others for not doing
more. For example, this anger may be directed at doctors,
caretakers, nurses or other family members. Anger could also be
directed at God for causing pain and not responding to prayers.

Fear of losing someone they loved evokes sadness and fear. At the
same time, families may be pressured to maintain an
appearance of normalcy. Thus, they avoid showing their feelings.
When a person does not know what another thinks, they start
guessing. It is advisable to be as communicative as possible.

Sharing one’s thoughts, feelings, concerns and fears is

comforting even though it may be difficult to do. People discover a
tremendous amount of strength from each other during difficult
times. It is best to remain one’s natural self.

During such a difficult time, one’s Dharmic traditions become a

source of strength and comfort for both the dying and those closely
connected to him/her. A person preparing for death may feel that
there are things that he/she wanted to do that are not done or things
that he/she wanted to say that are unsaid. One likes to have family
around to bid farewell to them. One tries to engage his/her mind in
remembering Ishwara by reciting his name and thinking of his glories.

31
 Those around the dying person can facilitate this by reciting
verses from the Vedas. Whenever possible, sacred water (tirtham)
from rivers such as Ganga is given to the person.

Generally, Hindus recite verses from the Vedas such as

Purushasuktam, Bhagvat Gita, Ramayana, and Vishnusahasranama.
What one’s mind is attuned to at the time death, determines one’s
gati, direction of onward journey after death, and the next birth.
Therefore, the family and friends of a dying person provide an
environment of spirituality and comfort during the final moments of
their life.

यं यं वािप �रन्भावं �ज��े कलेवरम् ।

तं तमेवैित कौ�ेय सदा त�ावभािवतः ॥

Yam yath vapi smaran bhavam tyajaty ante kalevaram tam

tam evaiti kaunteya sada tad-bhava-bhavitah

हे कु�ीपुत्र अजु�न ! मनु� अ�काल म� िजस-िजस भी भावका �रण करते �ए

शरीर छोड़ता है वह उस (अ�कालके) भावसे सदा भािवत होता �आ उस-
उसको ही प्रा� होता है अथा�त् उस-उस योिनम� ही चला जाता है ।
O Arjuna! thinking of whatever object a person gives up the body at the
time of death, that very object he attains, being constantly absorbed in that
thought.
- Gita 8.6

2.4 Solace after Death

The traditions associated with death ceremonies can be understood

at different levels. They may be understood as a spiritual mandate
based on Sraddha, faith based on reason and trust, and a time-
tested means of helping a human being experience an inevitable
and undesired fact of life, namely death, in a meaningful manner.

32
 The traditions can also be understood by appreciation of the
sacred texts as a means of knowledge for things that are beyond the
scope of human intellect to know.

Vedas are looked upon as a means of knowledge in regard to

matters that are beyond the scope of knowledge of a human mind to
arrive at by itself. A human mind can gain knowledge of various
matters directly by sense perception and indirectly by inference based
on sense perception.

An average person cannot perceive what happens to an individual

after his death. So how do you establish the validity of the Vedas?
The Vedas talk about “ends” and about means to accomplish them.
In this pursuit of means and ends, there can be known means for
achieving known ends, unknown means for achieving known
ends.

With respect to self-knowledge, tradition has established the truth

of the words of the Vedas as a means of knowing oneself. Self-
knowledge has been passed down from one generation to the next
in an unbroken line of teaching tradition to the present day and is
available for any individual to access.

The Vedic tradition also emphasizes that what is said in the Vedas
should be consistent with reason and not contradicted by experience.
One thus develops trust in the words of the Vedas as a means of
knowledge in regard to unknown ends and the means for achieving
them, since what they say is not illogical and is not contradicted by
experience.

33
 Hindu Antyeshti Samskar

जात� िह ध्रुवो मृ�ुध्र�ुवं ज� मृत� च ।

त�ादप�रहाय�ऽथ� न �ं शोिचतुमह�िस ॥

jaatasya hi dhruvo mRutyurdhruvaM janma mRutasya cha |

tasmaadaparihaaryerthe na tvaM shochitumarhasi ||

�ोंिक इस मा�ता के अनुसार ज�े �ए की मृ�ु िनि�त है और मरे �ए का ज�

िनि�त है । इससे भी इस िबना उपाय वाले िवषय म� तू शोक करने यो� नहीं है ॥

For to that which is born, death is certain, and to that which is dead,
birth is certain. Therefore, you should not grieve over the
unavoidable (inevitable).

Bhagavad Gita 2/27

 3 GENERAL GUIDELINES

“Everything perishes with the death of the body. It is only Dharma

(righteousness) that is our real friend, which even after death
remains with the spirit. Therefore, do not allow the Dharma to perish,
for Dhrama (when) perished brings about our (own) destruction.”
- Manusmriti

3.1 Who should perform Cremation?

Following is the order of priority for vested authority and
responsibility for cremation of the deceased.

Deceased male person

Eldest son, eldest of the next available son, grandson (son’s
son), adopted son, grandson (daughter’s son), wife, daughter,
younger brother, brother’s son (eldest to youngest available),
father, elder brother, mother, daughter-in-law, sister, sister’s son, son-
in-law, friend.

Deceased female person

Eldest son, eldest of the next available son, grandson (son’s son),
adopted son, grandson (daughter’s son), husband, daughter,
husband’s younger brother, husband’s brother’s son, eldest to youngest
available, husband’s father, husband’s elder brother, husband’s
mother, daughter-in-law, husband’s sister’s son, friend.

Transfer of Authority
In both cases above, if the chosen person is a woman or a minor
son/daughter, the following ritual is performed, which provides
for delegation of authority to a male person who actually performs
the rites. The person who actually performs the rites is called
Kartaa.
35
 At the commencement of the ceremony, the chosen person
should hand over 2 or 3 kusha (Darba) to the Kartaa. The Kartaa
should keep the kusha tied to his clothes and keep them tied until
the end of the ceremony. This ritual symbolically authorizes the
Kartaa to perform the rites on behalf of the person who is actually
entitled to perform the rites.

3.2 Selection of Location, Time of Cremation and

Memorial Service

According to Hindu tradition, the body of the deceased person

should be cremated as soon as possible, after death, based on the
guidelines indicated below. The body should be cremated any time
between sunrise and sunset. No cremation should be performed during
the hours between sunset and sunrise.

The tradition is not to delay the cremation process beyond the same
day (if the death occurs in the early morning) or the following day, if
the death occurs late in the evening or previous night.

A cremation not performed immediately attracts dosha, a

shortcoming, caused by decomposing body. However due to the
difficult circumstances in arranging for cremation outside of India,
(like the time needed for arranging the priest, selecting a cremation
center, getting a death certificate and waiting for family members)
it may take a day or two to be ready for cremation.

Following are some of the considerations in selecting the time and

location:

Cremation
1. Every effort must be made to cremate the body of the person
with the minimal loss of time from the time of death. This factor
should be kept in mind in deciding the cremation time.
36
2. It is desirable to all the children/spouse of the deceased or the
parent(s) are present at the cremation of deceased child, to
participate in the final rites of the deceased. However, if a delay
of more than 2 to 3 days is anticipated in their arrival, resulting
in further delays, it may be advisable to proceed with
cremation of the body with the closest relative, who can
perform the rites.

3. Please check with funeral home/cremation centers about the

earliest and the latest time of cremation permitted and days they
are open for business. Usually, cremation centres are closed on
weekends, but some offer cremation on a holiday on payment
of a surcharge. Please call several cremation centers, if
available and select the center that will provide the earliest slot.

VHP’s Hindu Funeral Committee has negotiated a very

competitive group discount for the Hindu community so please
call your local VHP office for more information.

It is advisable to select a location where it is possible to conduct

both the ceremony and cremation under one roof. Some funeral
homes offer accommodation only for memorial service/ceremony
and require the body to be transported to another location for
cremation. This option is not recommended and should be avoided
if possible. It is difficult to perform the rituals in an appropriate
manner, if they are performed at two different locations.

4. All should be notified once the place and time of cremation are
finalised. It is certainly desirable to have all close family and
friends present for the cremation ceremony, but this should not
be a deciding factor in choosing the time of cremation. The
emphasis should be on completing the cremation rites as soon as
possible after death. The cremation ceremony is primarily for
performing rituals and on this solemn private occasion,
ceremonial/public speeches should not be entertained.
37
5. It may be a consideration to bear in mind that there are certain
times during the day which are suitable and unsuitable for
cremations. Yama-ghanta is the most appropriate time for any
activity related to funerals whereas Gulika must be avoided.

6. These times are based upon the length of the day so the chart
below only shows approximate times assuming sunrise and
sunset are 6:00 and 18:00. The actual times need to be
ascertained from a priest.

7. You can also refer to any credible website for this information
such as www.agasthiar.org/panchang/rahu/rahu2.cgi

8. If it is inconvenient to perform the cremation during Yama-

ghanta then at least try to avoid Guli-kalam.

9. There are also five days in the month during which cremations
are not done — this is known as Panchaka. If it is necessary to
perform the cremation on these days then special ceremonies
will need to be done.

10. This should be discussed with your appointed funeral priest.

11. This information is also available on most astrological websites

www.drikpanchang.com/panchang/panchak-dates-timings.html

12. Suicide is considered very detrimental to one's spiritual life

especially when it is done with violence to oneself, and which
causes trauma to others who witness the act or discover the
body. It is believed that the deceased becomes an earthbound
preta.

13. In the case of violent suicide, no formal rituals are performed

for the cremation. The family can choreograph the funeral as
they desire.
38
14. A priest can be invited to read from the Gita, chant some
hymns and give a discourse.

15. There are no mourning observances or rituals, but a

purification ceremony must be done after 10 days. On the 12th
day or 12th month after the funeral, a special ceremony is
performed to liberate the deceased from the state of being
earth-bound known as Narayana Bali — consult with your
priest about having this ceremony performed.

Memorial Service

According to the Hindu tradition, a memorial service is typically

not performed before or on the cremation day. The emphasis is placed
on the family performing the last rites of the deceased, with the support
of close relatives and friends. Those who missed attending the
cremation ceremony, can show their respects at the memorial
service.
A memorial service may take the form of a puja/Bhajan/pravachan
on the 4th, 10th or 13th day after the death of the person or in special
circumstances, at another time convenient to all. This may be arranged
at a mandir, home or community center.
Some cremation centres have a hall that can be used for this
purpose. A lunch or dinner may be served at the end of the
memorial. Usually, the family serves lunch to 3 or 12 priest(s)
followed by all relatives and friends.

During this time, close friends and others may want to say a few
words of support and share their grief and offer condolences to the
family.

39
3.3 Role of Priest in Antyeshti/Cremation rites

According to the Hindu tradition, the Kartaa (see section 3.1) has
the sole responsibility and authority to perform cremation rites. The
pandit/purohit/pujari has only an advisory role and guides the Kartaa.
The pandit/purohit/pujari is not entitled to perform the rites directly.

A qualified priest is the first preference in guiding the Kartaa for

properly conducting the ceremony. If one is not available, then
anyone who is familiar with performing Hindu Vedic rituals and
the proper chanting of mantras can assume the role of the priest
for guiding the Kartaa in performing antyeshti rites.

A person who regularly performs rituals or pujas should be able to

follow these instructions for guiding the Kartaa to perform the
antyesthti rites.

The mantras in this book are given in both Devanaagari script

with swaras along with the English transliteration. Familiarity and
ability to read Devanaagari script will be beneficial.

The person standing in for the priest (hereafter referred to as the priest)
should read the procedure in detail and in advance to become familiar
with the words/terms and the instructions illustrated. This will allow
orderly conduct of the ceremony.

The priest should guide the family in gathering the required

materials used in cremation, ahead of time and also play an advisory
role to assist everyone including personnel at the cremation center on
the sequence of events to be followed during the ceremony. This will
result in better cooperation and support from the cremation center.

40
 Separate mantras are provided (where needed) depending upon
whether the Kartaa is performing the ritual for his deceased father or
mother. If the Kartaa is performing the rituals for a person other than
the father or the mother, the mantras are changed and indicated
accordingly, whenever this occurs. The priest should carefully review
the mantras prior to the ceremony and should be thoroughly
conversant with the chanting of the mantras.

IMPORTANT: The priest is only assisting the Kartaa who is

performing antyeshti rites. Therefore, after the priest chants a
mantra, the Kartaa should repeat the mantra. These mantras are
outlined in this document. The meaning of the mantras explains
whether the Kartaa is performing the rites for the father or mother or
another deceased person.

3.4 Materials needed for Cremation

Following materials are needed to conduct the cremation ceremony.

1. Plain Rice (1 kg)

2. Sesame seed (200 gms)
3. Sandal paste (1 cup)
4. Garland (1 regular)
5. Garland (1 with Tulsi if available, if not available, use Tulsi to
the extent available)
6. Traditional new clothes to decorate the body such as Dhoti,
kurta, sari etc. (Remember the body is not dressed but these
clothes can be placed on top and removed before cremation)
7. Sandal wood stick(s) as many as possible. These can be stacked
on top of the body
8. Dry Tulsi plan stems
9. Ghee (1 kg), a copper container for ghee with a metal/wood
spoon. The ghee should be made into a liquid form immediately
prior to the commencement of the rituals
41
10. Long Kusha (quantity of about 20) (also called Darba, a type
of grass stick used in Havan)
11. Container (quantity 2) and two metal spoons to dispense water
(pancha patram)
12. A small kalash (container to hold water)
13. Ganga Jal
14. Match box
15. Cow dung patties if available (quantity of 4)
16. Dry coconut kernel (quantity of six, break these into small pieces,
no more than 2 inches long)
17. Camphor (1 packet)
18. Lamp with cotton wicks and ghee/oil (one or two lamps, as per
family tradition)
19. Some families keep a picture of their Ishta Devataa and decorate
with garland
20. Havan Kundam (Havan kundam shall be made with an 8-inch
diameter earthen plate wrapped in Aluminum foil, it should be
small in size. This needs to be placed on the chest of the body
during ceremony and will remain with the body during cremation
inside the electric furnace)
21. A few rolls of paper towel for clean up
22. A piece of string to tie the big toes of the feet and thumb fingers
of the hands of the body together
23. Coins (Quarters or dollar, about 30)
24. A packet of sand
25. An earthen urn (preferred) for storing the ashes. Otherwise,
funeral homes provide their own.
26. A red cloth and jute string to tie the top of the earthen pot.

The materials indicated above may be obtained from Temple/Indian

grocery stores/local priests/friends. Every effort must be made to
collect these materials as soon as possible, since all these materials
may not be available from one source.

42
 4 ACTIVITIES PRIOR TO DEATH
(When Death is Imminent)
वायुरिनलममृतमथेदं भ�ांतं शरीरम्।
ॐ क्रतो �र कृतं �र क्रतो �र कृतं �र ॥
“Vayuranilammamritamathedam Bhasmantam Shariram
Om Krto Smara Krutam Smara Krto Smara Krutam Smara.”

The atman which is immortal is not made of the five elements and does not
perish. This body will be reduced to ashes. Therefore, O mortal! (At the
time of death) remember the almighty Om, remember Ishwara, and
remember thy past deeds, as by so doing can one attain moksha.
- Yajurveda 40.15 (also Isa Upanishad).

The following rituals should be performed when death is

imminent. These rituals can be performed even if the patient is in the
hospital. A request to attending medical personnel shall be made in
that case for accommodation to perform these rituals.

4.1 Prokshana
In this procedure water from holy river Ganga should be
sprinkled on the body of the person and/or poured into the mouth of
the person. Sprinkle Ganga water on the body and
pour into the mouth.

Take a few spoonsful of Ganga water and feed through the mouth
of the person who is in the last moments of life. Even if only a little
amount of holy water can be given, it is sufficient. Chant the name
of the family kula devata, Om, Ram, Krishna, Shiva or Narayana as
many times as possible while feeding the holy Ganga water. If the
holy Ganga water is not available with the family make a request to
other Hindu families and they will certainly assist at this time of
need.
43
4.2 Chanting of Names of Bhagwan
Chant the names of God in or near the right ear of the person, if
possible. Chant Om, the names of Ram, Krishna or other Ishta
Devataas according to the family tradition or the wish of the
dying person. The son, daughter, wife or husband or other
family members who are near the person should perform this
chanting. All can join and chant, if possible, while an immediate
family member should chant near the right ear of the person.
Chant at least 108 times or more, if possible.

Hare Rama Hare Rama Rama Rama Hare Hare 1. Chant names of
Hare Krishna Hare Krishna Krishna Krishna Bhagwaan.
Hare Hare 2. If possible, chant
appropriate
Shiva Shiva Shiva Shiva Shivaya Nama Om Bhajans,
Hara Hara Hara Hara Haraya Nama Om Vishnu
Om Namo Narayanaya ! Om Namo Narayanaya ! Sahasranama
t t t
Om Namah Shivay! Om Namah Shivay!

One may also wish to read the 7th, 12th and 15th chapter of
Bhagavad Gita. One may wish to read entire Gita or any selected
chapter(s) of Ramayana or any other sacred dharma scripture.

अ��ादीिन भूतािन ��म�ािन भारत।

अ��िनधना�ेव तत्र का प�रदे वना।
The Bhagavad Gita 2/28

हे भारत सभी प्राणी ज�से पहले अप्रकट थे और मरनेके बाद अप्रकट हो जायँगे
केवल बीचम� प्रकट दीखते ह� अतः इसम� शोक करनेकी बात ही �ा है

All beings are unmanifest in their beginning, O

Arjuna, manifest in their middle state, and
unmanifest again in their end.
Why, then, lament (grieve) for them?

44
 5 ACTIVITIES PRIOR TO
CREMATION

If the death occurs at home or away from home, call phone number
911. The body is normally taken away in an ambulance for medical
examination by the local county emergency personnel. If the death
occurs at a hospital, an examination is performed. Once the death is
pronounced, the body is allowed to be taken to a funeral home. The
county laws vary. Normally the body is not allowed to be taken to
one’s home.

The activities mentioned below are normally performed at the

funeral home. The funeral home personnel may assist in performing
some of these activities. They normally extend all possible help and
accommodate the religious and emotional needs of the families. They
usually have facilities to perform these activities. The families can
perform these activities by themselves or with the assistance of these
personnel.

After death of an individual, the immediate concern of the family

is for the proper disposal of the dead body. Hindus do not leave the
preparation of the body for disposal to professionals who are
unconnected to the deceased.

The family prepares the body for cremation and stays with it
until it is cremated. This makes the whole experience of losing a
loved one very intimate and intense. It makes one see the reality of
death and impermanence of life in a manner that is vivid and
unforgettable. In appreciating the reality of death, one learns to
clearly value life and not take it for granted.

45
 Several customs such as tying toes of the corpse together, tying a
cloth around the jaws are meant to prevent the undesirable effects of
rigor mortis on the dead body. The ceremonies performed prior to
cremation are meant for the disposal of the dead body with sanctity,
reverence and care.

By the ceremonies, the body is sanctified and made fit for

cremation, dahan-yogyah. The body is anointed with sacred
water while offering prayers to deities. The southern direction
represents mortality and death and so the body is placed with its head
towards the south. The Bhagwat Gita Chapter 8, or Kathopanishad
Chapter 1, or Ishavasyopanishad are recited.

Even if the body has to be preserved for a period it should not be

subjected to the process of embalming. Embalming is not consistent
with the process of ritual purification of the body for cremation. If
the body has to be preserved for a while it may be preserved in cold
temperature.

5.1 Washing the Body

The body should be carefully washed as appropriate and possible.

If a full bath cannot be performed, a symbolic sponge bath may be
performed. In both cases, a small amount of holy water from Ganga
should be mixed with the regular water.

The reason for washing is that the body is being offered as Ahuti
to Agni and the body needs to be physically clean for the offering.
Place essential oils on the head of the deceased, comb their hairs,
lightly massage oil on the body and sprinkle perfume just as they
would do to get ready.

46
 After washing of the body, the body should be wrapped in white
muslin cloth. In western culture new clothes are used to dress the
body because it is kept for viewing. There no viewing prescribed in
Hindu culture but if you have decided to dress the body in new
clothes for viewing, make sure they are removed before cremation.
The old clothes should be discarded.

The underlying message in removing the old clothes can be gleaned

from a Sanskrit verse:
“Dhanaani bhuumau pashavashcha goshthe, Naari gruhadware
sakhaa smashaane, Dehashchitaayaaam paraloka maarge,
Dharmaanugo gachhati jiva ekaha.”

Wealth will remain buried, cattle will remain in the pen, (his) wife will
accompany (him) to the doorway, friends will accompany him to the
crematorium, the body will come till the funeral pyre, but on the path to the
next world, the jiva goes alone (with his karmas).

5.2 Placing the Body inside the Casket

The casket should be placed in the north-

south direction. The body should be placed
inside the casket, with the head facing south.

The casket should be decorated with

flowers as appropriate. Place about 5 or 7
kusha inside the casket, underneath the body,
with the tip of the kusha facing south. A coin
should be placed beneath the body.

Casket should be very simple and

embellishments, if any must be removed
before cremation. Some funeral homes may
47
 provide sea grass caskets as well.

5.3 Alankaram of the Dead Body

On the forehead of the body, Tilak should be applied in accordance

with the family tradition.

It is customary to apply Chandan/Kumkum/ Bhasma on the

forehead. A garland containing Tulsi leaves should be offered, if
available. More than one garland could also be offered if available.
Any Maalas typically worn by the person or other Maalas may also be
offered, if desired.

A piece of white string should be used to gently tie together the

big toes of the feet of the dead body. Similarly, a piece of white
string should be used to gently tie the thumb fingers of the hands of
the dead body together. Tie them gently. These knots need to be
removed later on.

The deceased’s body is then carried on a stretcher (preferably made

of bamboo) to the cremation grounds accompanied by kirtan,
chanting mantras such as “Ram Nam Satya Hai” (the name of Rama
is truth).

It is customary for all males present to provide a shoulder to the

processing and walk at least three steps with the body.

48
Hindu Antyeshti Samskar

Varanasi
 6 PRETA AGNI SANDAANAM

Prior to the commencement of the rituals, the casket containing

the body shall be moved to the area where the rituals are to be
performed. The casket shall be placed in the north-south direction,
with the head facing south. Light the lamp(s) and place near the
picture of Ishta Devataa in a nearby area, away from the body.

Immediately prior to the commencement of the Preta Agni

Sandhaanam, the Kartaa should take a shower and wear traditional
clothes. If facility for a full shower does not exist at the funeral
home/cremation center, the Kartaa should sprinkle water, a total
of ten times on his body.

It is customary to not wear any tilak on the forehead during the

cremation ceremony. Also, it is customary to perform the
ceremony with wet clothes (veshti) and without the Angavastram
in the South Indian tradition. The traditions vary. Follow the
family tradition if known and seek the guidance of elders who
can provide that advice.

6.1 Offering of Namaskara

Relatives should offer namaskaara with hair disheveled,

prostrating towards the southern direction, towards the body.

Reminder: The priest should chant the mantra and the

Kartaa should repeat all mantras. The instructions provided
herein are for the Kartaa unless indicated otherwise.

Anugna (permission for Kartaa to perform Agnisandhanam)

Put four coins on a plate, sprinkle little water on the coins.

50
 The Kartaa should stand up and recite the following mantra.

अशेष्हे हे प�रष्हत् भव�ादमूले मया।

समिप�ताम् इमाम् सोउवण�एम् द��हणाम्॥

asheShe he pariShat bhavatpaadamUle mayaa samarpitaam

imaam souvarNeem dakShiNaam

य���न्छदिप द��हणाम् यथो�।

द��हणािमव ता�ूलं छ �ेएक्रु�॥
yatkinchidapi dakShiNaam yathokta
dakShiNaamiva taambUlaM cha sweekrutya
|

Please read below carefully and recite the appropriate mantra

only. Insert the gotra, name of the deceased person in the blank
space and complete the mantra.

Cremation of father, performed by the son:

.......गोत्र�ः .......ना�: प्रेत�ः मम िपतु: प्रथमेहिन पैत्रुमेिधक

सं�ाराथ�म् प्रेताि�स�ानम् कतु�म् यो�तािस��मनुग्रुहाण॥

.......gotrasya......... naamna: pretasya mama pitu: prathamehani

paitRumedhika saMskaaraartham pretaagnisandhaanam kartum
yogyataasiddhimanugruhaaNa |

Cremation of a male person, performed by other than the son:

......गोत्र�ः ...... ना�: प्रेत�ः यजमान� प्रथमेहिन पैत्रुमेिधक

सं�ाराथ�म् प्रेताि�स�ानम् कतु�म् यो�तािस��मनुग्रुहाण॥

......gotrasya......... naamna: pretasya yajamaanasya prathamehani

paitRumedhika saMskaaraartham pretaagnisandhaanam kartum
yogyataasiddhimanugruhaaNa |
51
Cremation of mother, performed by the son:

.......गोत्राया: ....... नाम्�ा: प्रेताया: मम मातु: प्रथमेहिन

पैत्रुमेिधक सम्�ाराथ�म् प्रेताि�स�ानम् कतु�म्
यो�तािस��मनुग्रुहाण॥

.......gotraayaa:.........naamnyaa:pretaayaa: mama maatu:

prathamehani paitRumedhika samskaaraartham
pretaagnisandhaanam kartum yogyataasiddhimanugruhaaNa
|

Cremation of a female person, performed by other than the son:

....... गोत्राया: ....... नाम्�ा: प्रेताया: यजमा�ा: प्रथमेहिन पैत्रुमेिधका

सम्�ाराथ�म् प्रेताि�स�ानम् कतु��ो �तािस��मनुग्रुहाण॥

.......gotraayaa: ......... naamnyaa: pretaayaa: yajamaanyaa:

prathamehani paitRumedhika samskaaraartham
pretaagnisandhaanam kartum yogyataasiddhimanugruhaaNa |

Offer these coins to the priest.

The priest should say
यो�तािस��र�ु
yogyataasiddhirastu |

Sankalpa (stating of purpose of the ritual)

Now the Kartaa should sit on the floor and continue with the rituals.
After chanting each mantra below, take a spoon of water in your
palm and drink the water.

52
 आ�ुताय नम:। अन�ाय नम:।गोिव�ाय नम:॥
Achyutaaya nama: | anantaaya nama: | govindaaya nama: |

Chant the following mantras:

केशव, नारायण, माधव, गोिव�, िवश्णो, मधुसूदन, ित्रिवक्रम, वामन,

श्रीधर, ह्रुशीकेश, प�नाभ, दमोदर।
keshava, naaraayaNa, maadhava, govinda, vishNo, madhusUdana,
trivikrama, vaamana, shrIdhara, hrushIkesha, padmanaabha,
damodara |

Chant the following mantras:

(insert appropriate name of year, ayana, ruthu, month, paksh and
tithi and day in the sankalpa)

श्रीगोिव� गोिव� गोिव� अ� श्रीभगवत: महापु�ष्ह� िवष्�ो:

आ�या प्रवत�मान� आ�ब्र�ण: ि�तीयपराध� �ेतवराहक�े
वैव�त म��रे अष्ह्टािव�िततमे किलयुगे प्रथमेपादे क्रोउन्छ�ीपे
ऐ�ख�े उ�र अमे�र�ादे शे अ��न् वत�माने �ावहा�रके
प्रभवादीनाम् ष्हष्ह्�ा: स��राणाम् म�े..... नाम स��रे .....
अयने..... �तोउ ...मासे....प�हे ......ितथोउ...... वासरयु�ायाम्
िवष्ह्णुयोग िवष्ह्णुकरण एवंगुण
िवशेष्हण िविशष्ह्टायाम् अ�ा�ु �ितथोउ

shrIgovinda govinda govinda adya shrIbhagavata:

mahaapuruShasya viShNo: aajyayaa pravartamaanasya
aadyabrahmaNa: dvitIyaparaardhe shvetavaraahakalpe vaivasvata
manvantare aShTaavimshatitame kaliyuge prathamepaade
krounchadwIpe aindrakhaNDe uttara amerikkaadeshe asmin
vartamaane vyaavahaarike prabhavaadInaam ShaShTyaa:
samvatsaraaNaam madhye..... naama samvatsare.....
ayane.....Rutou...maase....pakShe......tithou......
vaasarayuktaayaam viShNuyoga viShNukaraNa evaMguNa
visheShaNa vishiShTaayaam asyaam
puNyatithou
53
Please read below carefully and recite the appropriate mantra only.

Cremation of father, performed by the son:

........गोत्र� ........ना�ः प्रेत� मम िपतु: प्रथमेहिन पैत्रुमेिधका

सं�ाराथ�म् प्रेताि�स�ानम् क�रष्�े।
....gotrasya..........naamna:.......pretasya mama pitu: prathamehani
paitRumedhika saMskaaraartham pretaagnisandhaanam kariShye |

Cremation of a male person, performed by other than the son:

........गोत्र� ........ना�: प्रेत� यजमान� प्रथमेहिन

पैत्रुमेिधका सं�ाराथ�म् प्रेताि�स�ानम् क�रष्�े॥
......gotrasya..........naamna:.......pretasya yajamaanasya
prathamehani paitRumedhika saMskaaraartham
pretaagnisandhaanam kariShye |

Cremation of mother, performed by the son:

........गोत्राया: ........नाम्�ा: प्रेताया: मम मातु: प्रथमेहिन पैत्रुमेिधका

सं�ाराथ�म् प्रेताि�स�ानम् क�रष्�े॥
......gotraayaa:..........naamnyaa:.......pretaayaa: mama maatu:
prathamehani paitRumedhika saMskaaraartham
pretaagnisandhaanam kariShye |

Cremation of a female person, performed by other than the son:

........गोत्राया: ........नाम्�ा: प्रेताया: यजमा�ा: प्रथमेहिन पैत्रुमेिधका

सं�ाराथ�म् प्रेताि�स�ानम् क�रष्�े॥
......gotraayaa:..........naamnyaa:.......pretaayaa: yajamaanyaa:
prathamehani paitRumedhika saMskaaraartham
pretaagnisandhaanam kariShye |
54
Hiranyadanam for Agnisandhanam

Put four coins on a plate, sprinkle little water on the coins and
chant the following mantra.

प्रेताि�स�ानकाले ितिथवार न�हत्र ल� योग करणािदिभ: यो

दोष्ह: समजिन त�ोष्हप�रहाराथ�म् यत् िक�म्छत् प्राजाप�
क्रु��त्रय प्र�ा�ाय िहर�दानम् क�रष्�े॥

pretaagnisandhaanakaale tithivaara nakShatra lagna yoga

karaNaadibhi: yo doSha: samajani taddoShaparihaaraartham
yat kimchit praajaapatya KRucchratraya pratyaamnaaya
hiraNyadaanam kariSnye |

िहर�गभ� गभ�स्थम् हे मबीजम् िवभावसो: अन�पु� पलदम् अत:

शा��म् प्रयछ्छ मे॥

hiraNyagarbha garbhastham hemabIjam vibhaavaso: anantapuNya

Paladam ata: shaantim prayachCha me |

Please read below carefully and recite the appropriate mantra only.

Cremation of father, performed by the son:

........गोत्र� ........ना�: प्रेत� मम िपतु: प्रथमेहिन पैत्रुमेिधका
सं�ाराथ�म् प्रेताि�स�ानकाले ितिथवार न�हत्र ल� योग
करणािदिभ: यो दोष्ह: समजिन त�ोष्हप�रहाराथ�म् प्राजाप� क्रु��
प्र�ा�ाय िहर�म् स�ददे ॥
.......gotrasya......... naamna: pretasya mama pitu: prathamehani
paitRumedhika saMskaaraartham pretaagnisandhaanakaale
tithivaara nakShatra lagna yoga karaNaadibhi: yo doSha: samajani
taddoShaparihaaraartham praajaapatya
kRucchra pratyaamnaaya hiraNyam sampradade |
55
Cremation of a male person, performed by other than the son:

........गोत्र� ........ना�: प्रेत� यजमान� प्रथमेहिन पैत्रुमेिधका

सं�ाराथ�म् प्रेताि�स�ानकाले ितिथवार न�हत्र ल� योग
करणािदिभ: यो दोष्ह: समजिन त�ोष्हप�रहाराथ�म् प्राजाप� क्रु��
प्र�ा�ाय िहर�म् स�ददे ॥

.......gotrasya......... naamna: pretasya yajamaanasya prathamehani

paitRumedhika saMskaaraartham pretaagnisandhaanakaale
tithivaara nakShatra lagna yoga karaNaadibhi: yo doSha: samajani
taddoShaparihaaraartham praajaapatya
kRucchra pratyaamnaaya hiraNyam sampradade |

Cremation of mother, performed by the son:

........गोत्राया: ........नाम्�ा: प्रेताया: मम मातु: प्रथमेहिन पैत्रुमेिधका

सं�ाराथ�म् प्रेताि�स�ानकाले ितिथवार न�� ल� योग करणािदिभ:
यो दोष्ह: समजिन त�ोष्हप�रहाराथ�म् प्राजाप� क्रु�� प्र�ा�ाय
िहर�म् स�ददे ॥

......gotraayaa: ......... naamnyaa: pretaayaa: mama maatu:

prathamehani
paitRumedhika saMskaaraartham pretaagnisandhaanakaale tithivaara
nakShatra lagna yoga karaNaadibhi: yo doSha: samajani
taddoShaparihaaraartham praajaapatya
kRucchra pratyaamnaaya hiraNyam sampradade |

Cremation of a female person, performed by other than the son:

गोत्राया: नाम्�ा: प्रेताया: यजमा�ा: प्रथमेहिन पैत्रुमेिधका

सं�ाराथ�म् प्रेताि�स�ानकाले ितिथवार न�हत्र ल� योग
करणािदिभ: यो दोष्ह: समजिन त�ोष्हप�रहाराथ�म् प्राजाप� क्रु��
प्र�ा�ाय िहर�म् स�ददे ॥
56
 .......gotraayaa:.........naamnyaa:pretaayaa: yajamaanyaa:
prathamehani paitRumedhika saMskaaraartham
pretaagnisandhaanakaale tithivaara nakShatra lagna yoga
karaNaadibhi: yo doSha: samajani taddoShaparihaaraartham
praajaapatya kRucchra pratyaamnaaya hiraNyam sampradade |

Offer these coins to the priest.

Agnisandhana Havan

Place the homa kundam on the floor. Place a few pieces of cow
dung patties, coconut kernel inside the homa kundam and light
with camphor to create fire.

Take some water in a spoon and sprinkle around the homa kundam
in the anti-clockwise direction once.

Take some ghee from the container and pour into the homa
kundam fire after silently chanting the mantra below. (Perform Ahuti
12 times. Pouring is called Ahuti).

प्रजापतय इदं न मम
prajaapataya idam na mama |

After chanting each mantra below, pour ghee into the fire
(Perform Ahuti 12 times for mantra below and the next four
mantras).
भुभु�वसुव�ाहा | प्रजापतय इदं
Om bhUrbhuvassuvaswaahaa | prajaapataya idam |

अयाशचगनेसी आना िब� इस्चा स�िम�ामाया अिस |

आयासा मनसा ध्रुतोयसा ह�ांउही शे अयानो दे ही भी
शाजम �ाहा | अ�ेय आयासा इदं

57
 ayaashchaagnesi anaBishashtIscha satyamittvamayaa asi
| ayasaa manasaa DhRutoyasaa havyamUhiShe ayano
dhehi bheShajam swaahaa | agnaye ayasa idam |

अना�ातं यदा�ातं या�� िक्रयाते िमथु | अ�े तद�

क�ना तवं ही वे�ा यथा तथाम �ाहा | आ�ा इदं
anaajyaatam yadaajyaatam yajyasya kriyate mithu |
agne tadasya kalpaya tvam hi vettha yathaa tatham swaahaa |
agnaya idam |

पु�शसमिमतो य�: | य�: पु�षश��ता: अ�े तद�

क�ना तवं ही वे�ा यथा तथाम �ाहा | आ�ा इदं

puruShasammito yajya: | yajya: puruShasammita: agne

tadasya kalpaya tvam hi vettha yathaa tatham swaahaa |
agnaya idam |

य�ाकटरा मनसा दीना दि�णा | य�� मनवते माता�सा: |

अि�शततधौता क्रतुिवत िवजानन यजी�ो दे वन �तुशो यजाित
�ाहा | आ�ा इदं

yatpaakatraa manasaa dIna dakShaana | yajyasya manvate

martaasa: | agniShTaddhoutaa kratuvit vijaanan yajiShTo
devaan Rutusho yajaati swaahaa | agnaya idam |

Take some ghee and perform one Ahuti into agni.

भुभु�वसुव�ाहा | प्रजापतय इदं

bhUrbhuvassuvaswaahaa | prajaapataya idam |

Leave the fire on inside the homakundam and continue with cremation
rituals as indicated in Section 7.

58
KASHI VISHVANATH TEMPLE

59
 7 CREMATION
NOTE: The rituals indicated under Section 6 MUST be
performed prior to performing rituals under Section 7.

The cremation ceremony is incomplete without the performance

of rituals under both Sections 6 and Section 7.

Anugna (permission for Kartaa to perform cremation)

Put four coins on a plate, sprinkle little water on the coins. The Kartaa
should stand up and chant the following mantra.

अशे हे परीशत भव�ादम उले माया समरिपताम इमाम सौवरनीम

दि�ण िशनाम य��ंिचत दि�ण िशनाम यथो� द��नािमवा
तांबुलम चा �ीक्रु�
asheShe he pariShat bhavatpaadamUle mayaa samarpitaam imaam
souvarNeem dakShiNaam yatkinchit dakShiNaam yathokta
dakShiNaamiva taambUlaM cha sweekrutya |

Please read below carefully and recite the appropriate mantra only.

Cremation of father, performed by the son:

.........गोत्रम ......... नामनाम प्रेतम मामा िपताम

औपासनाि�ना पैत�मेिधका िवधाना सं�ारम
यो�ािस��मनुग्रहना
.......gotram......... naamnam pretam mama pitaram
aupaasanaagninaa paitRumedhika vidhinaa
samskartum yogyataasiddhimanugruhaaNa |

60
Cremation of a male person, performed by other than the son:

....गोत्रम ......... नामं प्रेतम यजमानं औपासनाि�ना पैत�मेिधका

िवधाना सं�ारतुम योगयतािस��मनुग्रहना
.......gotram......... naamnam pretam yajamaanam aupaasanaagninaa
paitRumedhika vidhinaa samskartum
yogyataasiddhimanugruhaaNa |

Cremation of mother, performed by the son:

....गोत्रम ......... नामनीम प्रेतां मामा मातरम

औपासनाि�ना पैत�मेिधका िवधान सं�ारम
योगयतािस��मनुग्रहना
.......gotraam......... naamneem pretaam mama maataram
aupaasanaagninaa paitRumedhika vidhinaa samskartum
yogyataasiddhimanugruhaaNa |

Cremation of a female person, performed by other than the son:

....गोत्रं ......... नामनीम प्रेतां यजमानीम औपासनाि�ना पैत�मेिधका

िवधान सं�ारम योगयतािस��मनुग्रहना
.......gotraam......... naamneem pretaam yajamaaneem aupaasanaagninaa
paitRumedhika vidhinaa samskartum yogyataasiddhimanugruhaaNa|

Offer these coins to the priest.

The priest should say
यो�तािस��र�ु
yogyataasiddhirastu |

Sankalpa (stating of purpose of the ritual)

The Kartaa should sit on the floor and continue with the rituals.
Chant the following mantra:
61
 श्री गोिवंदा गोिवंदा गोिवंदा आ� श्रीभगवत: महापु� श� िव�ो:
आजजया प्रवत�मान� आ�ब्र�ना: ि�� पराद� �ेतावराहक�े
वैव�त म��रे
अ�िवंशित�े किलयुगे प्रथमेपड़े क्रौच
ं ि�पे ऐंद्राखंदे उ�रा
अमे�रकाकादे शे अ��न वत�माने �ावहा�रके प्रभावद
इनाम शाश्�ा: संव�रा नाम म�े....
नामा संव�रे ... आयाने ... �तौ ... मासे ... पाकशी ... ितथौ .........
वासरायु�ायम् िवषानुयोग िवशनुकरना एवमगुणा िवषेशा
िवषशतायम् अ�म पु �ाितथौ
shrIgovinda govinda govinda adya srIbhagavata: mahaapuruShasya
viShNo: aaj~jayaa pravartamaanasya aadyabrahmaNa:
dvitIyaparaardhe shvetavaraahakalpe vaivasvata manvantare
aShTaavimshatitame kaliyuge prathamepaade krounchadwIpe
aindrakhaNDe uttara amerikkaadeshe asmin vartamaane vyaavahaarike
prabhavaadInaam ShaShTyaa: samvatsaraaNaam madhye....
naama samvatsare ... ayane..... Rutou... maase.... pakShe...... tithou.......
]vaasarayuktaayaam viShNuyoga viShNukaraNa evaMguNa
visheShaNa vishiShTaayaam asyaam puNyatithou

Please read below carefully and recite the appropriate mantra only.

Cremation of father, performed by the son:

.........गोत्रम ......... नामं प्रेतम मामा िपताम औपासनाि�ना

पैत�मेिधका िवधान सं�ार �ामी

.......gotram......... naamnam pretam mama pitaram

aupaasanaagninaa paitRumedhika vidhinaa saMskariShyaami
|
62
Cremation of a male person, performed by other than the son:

....गोत्रम ......... नामं प्रेतम यजमानं औपासनाि�ना

पैत�मेिधका िवधान सं�ार�ामी

.......gotram......... naamnam pretam yajamaanam

aupaasanaagninaa paitRumedhika vidhinaa
saMskariShyaami |

Cremation of mother, performed by the son:

....गोत्रम ......... नामनीम प्रेतां मामा मातरम्

औपासनाि�ना पैत�मेिधका िवधाना सं�ार �ािम

.......gotraam......... naamneem pretaam mama maataram

aupaasanaagninaa paitRumedhika vidhinaa saMskariShyaami |

Cremation of a female person, performed by other than the son:

....गोत्रम ......... नामनीम प्रेतां यजमानीम

औपासनाि�ना पैत�मेिधका िवधाना सं�ारी �ामी
.......gotraam......... naamneem pretaam yajamaaneem
aupaasanaagninaa paitRumedhika vidhinaa saMskariShyaami |

Hiranyadanam for Cremation

Put four coins on a plate, sprinkle little water on the coins and
chant the following mantra.
आ�पूव�� एवमगुण िवशेन िविशशतायम् असम... पु �ाितथौ
पैत�मेिधक िवधाना सं�ाराकार नकाले ितिथवारा न�त्र: यो

63
 दोशा: समाजनी त�ोशा प�रहाराथ� िहर�ाम संप्रदाय

adyapoorvokta evaMguNa viSeShaNa vishiShTaayaam asyaam....

puNyatithou paitRumedhika vidhinaa saMskaarakaraNakaale
tithivaara nakShatra: yo doSha: samajani taddoSha
parihaaraartham hiraNyam sampradade |

Offer these coins to the priest.

Place two long kushas beneath the body one each on the right and
left side of the body while chanting the mantra below.
सव�� प्रितशीव�र भूिम�वोपस्थ आिधता |
�ोना�ाई सुषादा भव याच�ाई शमा� सप्रथा
sarvasya pratisheevarI bhUmistvopastha aadhita |
syonaasmai suShadaa bhava yacChaasmai sharma saprathaa: ||

Paristarana (placing of homa kundam and creation of fire)

Select a location close to the body. Using one kusha, draw three
parallel lines symbolically on the floor towards east, draw three lines
symbolically on the floor towards north. Place the homa kundam
with fire on top of these lines.

Kartaa sits here facing east

Place a container (pancha

patram) with water on the east
side of the homa kundam. Take
some water from this container
using the spoon. Starting from the
middle of the south side of the
homa kundam, sprinkle water
around the homa kundam in an
anti-clockwise direction and
complete one round.
64
 Take two kushas in the left hand; touch the dead body with the
kushas. Take a spoon of ghee on the right hand and pour it into the
homakundam fire after chanting the following mantra.

पारे युवागमसम प्रवतो महीरानुबा��: पंथ: मनपसशनम | वैव�तगं

संमगमनं जनानाम् यमं राजनागम हिवशा दु व�ता �ाहा | यमाया इदं ||
pareyuvaagMsam pravato maheeranubahubhya: panthaa:
manapaspashaanam | vaivasvatagM saMgamanam janaanaaM
yamam raajaanagM haviShaa duvasyata swaahaa | yamaaya idam ||

Pour ghee once more into the agni after chanting following mantra:

म�े स�ािवता सम� लोपा प्रयि�ताथ� प्रजापतये �ाहा| प्रजापतय इदं

madhye saMbhaavita samasta lopa praayashchittaartham

prajapataye swaahaa| prajaapataya idam ||

Carefully remove the knots of the thread tied to the big toes of the
feet and the thumb fingers of the hand and dispose of the thread.

Take some water from the same container using spoon as before.
Starting from the middle of the south side of the homa kundam,
sprinkle water around the homa kundam in an anti-clockwise direction
once more.

The Kartaa should take some water from a different container and
sprinkle on both palms of his hands while chanting the following mantra.

सुवण�म ह� दादादाना मृ�ु� स�रयै ब्र�ने तेजसे बलाया | अत्रैव

तविमह वयम सुशेवा िव�ास �धो अिभमातीरजयमा

suvarNam hastaa daadadaanaa mrutasya sriyai brahmaNe

tejase balaaya | atraiva tvamiha vayam sushevaa
vishwaaspRudho abhimaateerjayema ||
65
Pradakshina and Placing of Rice and Til (Sesame seeds)

The Kartaa should place a coin each near the mouth, right eye,
left eye, right ear, left ear, right nostril and left nostril of the body.
Instead of coins, a drop each of ghee may be poured at these seven
locations.

Pradakshina and placing of Rice and

Til is customarily done in the
following order:
Friends, relatives, daughters and sons
from the youngest to the oldest. If the
Kartaa is not the son, Kartaa is the last
person to do pradakshina and place the
sesame seed and/or rice.
Each participating person, should
start at the head of the body and walk
slowly around the body in the
anti-clockwise direction.

After completing three pradakshina,

the person should take a little bit of
sesame seed and/or rice and place it in the mouth of the dead
body. This is a symbolic act. The mouth of the deceased person
remains closed. The rice/til placed in the mouth area spills over.
This is acceptable.

Note: The Kartaa and his brothers alone should gently tap
their right thigh with their right hand while walking around
the body. Tapping of the right thigh should be done during all the
three times of walking around the body

Ahutis (pouring of ghee into Agni)

Stand on the east side of the body, facing west, chant the following

66
mantra and place the homa kundam (with fire) on the chest of the body.

म�े िवदाहो माँ िबशोचो मा��मचा िचकिशपो माँ शारीरम | याद श्रुतम
करावो जातवेदोथेमेनं प्रािह नुतात िपतृ��ा: ||
श्रुतम याद करासी जातवेदोथेमेनं प�रद�त िपतृ��ा: |
यादागकच�सुनीितमेतमाथा दे वनाम् वशनेर बावती
maina - magne vidaho maaBishocho maasyatvaMcha
chikShipo maa shareeram | yadaa shrutam karavo
jaatavedothemenam prahiNutaat pitRuBya: ||
shrutam yadaa karasi jaatavedothemenam paridattaat pitRuBya:
| yadaagacChaatyasuneetimetaamathaa devaanaaM
vashaneerBavaati ||

Stand on the north side of the body, facing south and chant the
following mantra.

सूय�म ते चक शुग�कचतु वातमा�ा दयामचा ग�चा पृ�ीवीम च धम�ना |

अपो वाग�चा यादी तत्र ते िहत-मोशधीशु प्रितश था शारीरै :

sUryaM te chakShurgacChatu vaatamaatmaa dyaaMcha

gachCha pRuthiveem cha dharmaNaa | apo vaagachCha
yadi tatra te hita-moShadheeShu pratiShThaa shareerai: ||

Stand on the west side of the body facing east. Take a spoonful of
ghee from the ghee container and pour it into the fire on the homa
kundam (placed on the chest of the body), after chanting each of the
nine mantras (pour ghee after chanting swahaa part of the mantra
indicated below)

या इत� पथो गो�ार�े�ः �ाहा | गो���ोि��ा इदं

ya etasya patho goptaarasteBya: swaahaa | goptRuByogniBya idam |

या इत� पथो रि�तार�े�ः �ाहा | रि�त��ोि��ा इदं

ya etasya patho rakShitaarasteBya: swaahaa |
67
 rakShitRuByogniBya idam |

या इत� पथोिबराकिशतार�े��ाहा |
अबीरकिशत��ोि�� इदं
ya etasya pathoBirakShitaarasteByaswaahaa |
aBirakShitRuByogniBya idam |

अ�ात्रे �ाहा | अ�ात्रे �य इदं

Akhyaatre swaahaa | Akhyaatregnaya idam |

अपा�ात्रे �ाहा | अपा�ात्रे�ेय इदं

apaakhyaatre swaahaa | apaakhyaatregnaya idam |

िबलालपते �ाहा | ए िबलालपते�या इदं

aBilaalapate swaahaa | aBilaalapategnaya idam |

अपालापते �ाहा| अपललापते अ�ेय इदं

apalaalapate swaahaa| apalaalapate agnaya idam |

अ�ेय कम�कृत �ाहा | कम� कृत�ेय इदं

agnaye karmakrute swaahaa | karmakrutegnaya idam |

यमत्रा नाधीम��ाई �ाहा | अनािधयमनाया अ�ेय इदं

yamatra naadheemastasmai swaahaa |
anadheeyamaanaayaa agnaya idam |

Chanting of Nine Mantras

Locate a position to the west of the body and sit facing east. Looking
towards the fire, silently chant the following nine mantras.
68
 प्रकेतुना ब�हता बाताि�रावीरिव�नी वृशाबो रोरवीित |
िदवाि�दांतादु पमामुदान दपामुपस्थ मािहशो सवध� - ओउम - ओउम -
ओउम - िमदाम ता एकम पर उता एकम तृतीएना �ोितशा संिवश�

praketunaa bRuhataa Baatyagniraavirvishvaani vRuShaBO

roraveeti | divashchidantaadupamaamudaana Dapaamupasthe
mahiSho savardhO - oum - oum - oum - midaM ta ekaM para uta
ekaM tRuteeyEna jyotiShaa saMvishasva ||

संव ईशान�ानुवै चा�र एिध िप्रयो दे वनाम परमे सदास्थो - ॐ - ॐ - ॐ -

नानाके सुपरना-मु पय�तंतम् ह�दा वेनंतो अ�चकशता तवा

saMvEshanastanuvai chaarurEdhi priyO devaanaaM parame

sadasthO - oum - oum - oum - nnaake suparNa-mupayatpatantaM
hRudaa venantO aByachakShata tvaa ||

िहर�प�म व�ना� दू त यम�ा योनौ शकुनाम् बुरा�ाउ - ॐ - ॐ -

ॐ - मितद्रवसारामेयौ शवानौ चतुरक शाउ शबलाउ साधूना पाठा

hiraNYapakShaM varuNasya doota yamasya yOnau shakunaM

BuraNYau - oum - oum - oum - matidravasaarameyau
shvaanau chaturakShau shabalau saadhunaa pathaa ||

अथा िपतृ रन सुिवधात्राम् अिपिह यमेना ये

साधमद�दं तओ
- ॐ - ॐ - ॐ - यौ ते शवनौ यमरकिशतारौ
चतुरकशौ पिथरकशीन�चक शासा

athaa pitRun suvidatraaM apeehi yamena ye

sadhamaadammadantO
- oum - oum - oum - yau te shvaanau yamarakShitaarau
chaturakShau pathirakSheenRuchakShasaa ||
69
 ता�ाम राजन प�रदे हेनम ���चा अनामीव चढे हो - ॐ - ॐ - ॐ
मु� नसावसुत �पा वुलु मबालौ यम�ा दू तौ चरतो वशाम अनु
taaByaaM raajan paridehyenaM svasticha smaa anameevaM
chadhehO - oum - oum - oum - muruNasaavasutRupaa
vuluMbalau yamasya dootau charatO vashaaM anu ||

तव��म द �शाये सूया�य पुनद� � वसु म�े भद्रो –

ॐ - ॐ - ॐ - एम सोमा एके�ः पावते घृतमेक उपासत

taavasmabhyaM ddRushaye sooryaaya punardattaa

vasuMmadyeha bhadrO - oum - oum - oum - m soma
ekebhyaH pavatE ghRutameka upaasatE ||

ये�ो मधुः प्रधावती ता�म्स्चदे विप ग�ो

ॐ - ॐ - ॐ - मे ये यु�ंते प्रधानेशु शूरासो ये तनु�ाजाः
yebhyo madhuH pradhaavati taaMSchidevaapi gacCh
- oum - oum - oum - m yE yudhyantE pradhanEShu
shUraasO yE tanutyajaH ||

ये वा सहस्रदकिशन�ा मसिचद वािप गककंटो ॐ - ॐ - ॐ –

म तपसा ये अनाध��ा�पसा ये सुवग�ताः

ye vaa sahasradakShiNaastaa MSchid Evaapi gacCantO

oum - oum - oum - m tapasaa ye
anaadhRuShyaastapasaa ye suvargataaH ||

70
 तपो ये चक्ररे महताम�स्चदवािप गच कैट ॐ
tapo yE chakrirE mahattaaMSchidEvaapi gachCatOm ||

Placing the Body in the Furnace

Take a few kusha grass and tulsi leaves and

dip them in water from the small kalash and
do prokshan (sprinkling) of the electric
furnace area if possible. This is for spiritual
purification of the place where the body is
being cremated.
The body should now be carefully moved
to the furnace area. Place the sandal stick(s)
on the body. The body should be placed with
the head on the southern part of the furnace
bed if possible. Place the homa kundam in
which Ahutis were made, on the chest of
the body.
The Kartaa should turn the electric furnace on to start the cremation
process.

Prayer to Surya Devata

Take a little bit of water and sprinkle on both palms and chant the
following mantra, to worship surya devata.

उदवायम तमस��र प�ंतो �ोित��रम् |

दे वम् दे वत्र सूय�मगं मा �ोित��मम्

udvayaM tamasaspari pashyanto jyotiruttaraM |

devaM devatraa sooryamaganma jyotiruttamam
||

ProkshanA (Sprinkling of water)

The Kartaa followed by all the others should quietly leave the
71
cremation area without looking back at the cremation pyre. Then
the Kartaa should sprinkle water on the head of all relatives and
himself. Chant the following mantra while sprinkling of water.

धाता पुनातु सिवता पुनातु | अगने�ेजसा सूय�� वछा�सा:

dhaataa punaatu savitaa punaatu | agnestejasaa sooryasya

varchasaa||

Dakshina to the Priest (payment in cash and/or kind for services

rendered)

Take a small plate and keep the dakshinaa money along with some
coins, sprinkle little water symbolically on the coins.

Chant the following mantra:

अशे हे परीशत भव�ादम उले माया समरिपताम इमाम सौवरनीम दि�ण

िशनाम य��ंिचत दि�ण िशनाम यथो� द��नािमवा तांबुलम चा �ीक्रु�

asheShe he pariShat bhavatpaadamUle mayaa samarpitaam

imaam souvarNeem dakShiNaam yatkinchit dakShiNaam
yathokta dakShiNaamiva taambUlaM cha sweekrutya

Please read below carefully and recite the appropriate mantra only.

Cremation of father, performed by the son:

नं...गोत्र�......नामना: प्रेत� मामा िपतु: मारानाकाले दहनकाले चा

ितिथवारा न�त्र योगकारनाई: यो दोशा: समाजनी त�ोशा प�रहाराथ�
अ�या पु�ालोकावाप�ाथ� माया अमुकाि�नाक्रूतम पैत�मिधका�म यौ
दोशा।
......gotrasya......... naamna: pretasya mama pitu: maraNakaale
dahanakaale cha tithivaara nakShatra yogakaraNai: yo doSha: samajani

72
 taddoSha parihaaraartham akShayya puNyalokaavaaptyartham
mayaa amukaagninaakrutam paitRumedhikam karma
yathaashaastrabhuyaat iti bhavaantonugruhNantu ||

Cremation of a male person, performed by other than the son:

नूतन ...... गोत्र� .... नामना: प्रेत� यजमान� मारानाकाले

दहनकाले चा ितिथवारा न�त्र योगकारनाई: यो दोशा: समाजनी त�ोशा
प�रहाराथ� अ�य पु �ालोकावाप�ाथ�म माया अमुकाि�नाक्रुतं
त्रुमात्रमत्रुमता�मता�मता�मता�मितभयत्रम यत्रमृ�

......gotrasya......... naamna: pretasya yajamaanasya maraNakaale

dahanakaale cha tithivaara nakShatra yogakaraNai: yo doSha: samajani
taddoSha parihaaraartham akShayya puNyalokaavaaptyartham
mayaa amukaagninaakrutam paitRumedhikam karma
yathaashaastrabhUyaat iti bhavaantonugruhNantu ||

Cremation of mother, performed by the son:

....गोत्रया: ......... नाम�ा: प्रेताया: मामा मातु: मारानाकाले दहनकाले चा

ितिथवारा न�त्र योगकारनाई: यो दोशा: समाजनी त�ोशा प�रहाराथ� अ�या
पु�ालोकावाप�ाथ�म
माया अमुकाि�नाकृतम् पैत�मेिधकाम् कम� यथाशा�भुयत इित
भवनतोनुग्रुः नंतु

.......gotraayaa:......... naamnyaa: pretaayaa: mama maatu: maraNakaale

dahanakaale cha tithivaara nakShatra yogakaraNai: yo doSha: samajani
taddoSha parihaaraartham akShayya puNyalokaavaaptyartham
mayaa amukaagninaakrutam paitRumedhikaM karma
yathaashaastrabhUyaat iti bhavaantonugruhNantu ||

Cremation of a female person, performed by other than the son:

73
र�ोना गोत्रया: ......... नाम�ा: प्रेताया: यजमा�ा: मारानाकाले दहनकाले
चा ितिथवारा न�त्र योगकारनाई: यो दोशा: समाजी त�ोशा प�रहाराथ�
अ�य पु �ालोकावाप�ाथ�म् माया अमुकारमा�ायत्रमया
अमुकागना�ाय
.......gotraayaa:......... naamnyaa: pretaayaa: yajamaanyaa:
maraNakaale dahanakaale cha tithivaara nakShatra yogakaraNai:
yo doSha: samajani taddoSha parihaaraartham akShayya
puNyalokaavaaptyartham mayaa amukaagninaakrutam
paitRumedhikaM karma yathaashaastrabhuyaat iti
bhavaantonugruhNantu ||

Offer Dakshina (offering for performing cremation ceremony) to the priest.

The Priest should say
तथा�ु
tathaastu |

Shaving and Snana

It is customary for the sons to do partial (face and/or head) or complete

shave (shaving of all hair of the body) outside of home. If the Kartaa
is not the son of the deceased, a partial shave of the face area is
considered appropriate.

After going home, a full shower (head, body) should be taken by all
the members of the family.

After shower, it is customary to step on a stone seeking strength from

Ishwara by reciting the following prayer:

अ�िनवा �स्थरो भुयासामी

Ashmaniva Sthiro Bhuyasam |

May I remain firm and unshaken as this stone.
Most families light a lamp and keep this lit (uninterrupted) throughout
74
the 13 days. The families perform purification ceremony (called
punyahavachanam) on the 13th day prior to puja or Havan. The
traditions vary widely; seek guidance from elders who can provide
that advice.

75
 DAY 2 - SANCHAYANA
8 (Collection of Ashes)
The crematoriums offer the ashes generally the day following
cremation. Please ensure that you instruct the crematorium not to
crush the bones.
If cremation takes place on the day of death, Sanchayanam
(collection of Asthi - bones) can be done next day. If cremation is
not done the same day, Sanchayanam can be done on the day after
cremation. If there is difficulty, Sanchayanam can be done later, on
odd days. It is preferable to do Sanchayanam in the morning in
Sangava kalam before 10 a.m. Sanchayanam during noon time is
considered to be of average merit; in afternoon time, it is still
worse. If it is not done the next day, then it should be avoided on
Sunday, Tuesday, Friday and Saturday.
The ashes are provided in a container. The container should be
carefully carried and safely stored at a location outside of home
(such as a garage). The container should not be taken inside home,
including puja room. The container should not be taken to any
temple. Since the ashes are remains of the deceased body and are
considered to have inherent impurities, the container of ashes is not
kept in the vicinity of sacred murthys or images of Bhagwan either at
home or temples.

Some families prefer to take the ashes to India, to immerse in the

Holy Ganga at pilgrimage centers such as Haridwar. Such families
shall take the ashes to India and seek the guidance of priests in India
for proper immersion procedures. A Health Department approved
document issued by the cremation center or funeral home may be
required to take the Asti to India. Please refer to information at the
end of this section, for documents needed from Indian Embassy /
Consulate for immersion of ashes India.

76
 It is recommended that the immersion of ashes should be performed
before the 10th day after death. Immersion should be performed
preferably by the Kartaa (the person, who performed cremation). If
this is not possible, a close relative or friend should perform this ritual.

Immersion of ashes in Australia

If immersion of ashes in the holy rivers of India is not possible, it is

perfectly alright to perform the immersion at any ocean or river closest
to the place one lives. According to our scriptures, water from all the
sources is considered sacred, no matter where we live. It is preferred
to immerse the ashes in a flowing river or ocean and not in a lake.

There is no need to for a permit or permission to scatter ashes either

at sea or in rivers in Australia.

There is also no restriction on scattering ashes from a public beach or

jetty, however community members are asked to be mindful of other
members of public who may be enjoying such locations.

There are also a number of boat charters which offer services for
those wishing to scatter ashes at sea - an example is the SA Sea
Rescue Squadron which asks for a $250 donation for the service and
provides a certificate with the GPS location of the scattering:
https://sasearescue.org.au/services/ashes-at-sea

Immersion Procedure

Transfer the ashes to an earthenware or copper vessel (Kalash). Pour

milk and Ganga Jal into the vessel (Kalash). The entire container along
with the contents should be immersed in the river or sea. The immersion
should be performed prior to noon time if possible. Immersion should
be performed on day 2, 3, 5, 7 or 9 following the death. Immersion
should not be performed on Friday.
77
 While immersing, chant the name “Naarayana…. Naarayana….
Naarayana” or as per the tradition of the family.

After immersion of Asti, a shower should be taken by the person(s)

who performed immersion.

8.1 Sanchayana Samskar

Most families observe the following rituals and Havan prior to the
immersion of ashes.
Materials Needed
• Copper or preferably earthenware Kalash (The Kalash will be
immersed in water and will not be retrieved)
• Ganga Jal
• Milk
• An aluminum tray a minimum of 10" long x 6" wide filled with sand.
• A Havan kundam or one made of aluminum tray and foil
• A cup of Ghee
• Sandalwood paste (little)
• A metal cup and spoons
• A kalash to hold water
• Small white cloth to cover the Asti Kalash
• Kusha (darba grass) about 5
• Fruits and other naivedya for offering as per family tradition
Sankalpa (stating of purpose of the ritual)

After wearing traditional attire and sitting on the floor facing east,
carefully transfer the ashes completely from the box provided by the
crematorium into the Kalash. Fill sand in an aluminum tray and place
the tray on the floor, with the longer side of the tray in the North-South
direction. Place the Kalash on the sand.

78
 Chant the following mantra (insert appropriate name of year, ayana,
ruthu, month, paksh and tithi and day in the sankalpa)

श्री इगोिवंदा गोिवंदा गोिवंदा आ� श्रीभगवत: महापु� श� िव�ो:

आजजया प्रवत�मान� आ�ब्र�ना: ि�� पराद� �ेतावराहक�े वैव�त
म��रे अशतिवमशिततामे किलयुगे प्रथमापादे क्रौंचि�इपे ऐंद्राखंदे
उ�रा अम�रकादे शे अ��न वत�माने �ावहा�रके प्रभावद इनाम
शाश�ा: संव�रानाम म�े .... नाम संव�रे ... आयाने .....
�तौ...मासे...पाकशे...तीथौ......वासराययु�ायम िवषनुयोग िवशनुकरना
एवमगुण िवशेषशना िविशशतायम् अ�म् पु�ितथौ

shrIgovinda govinda govinda adya srIbhagavata:

mahaapuruShasya viShNo: aaj~jayaa pravartamaanasya
aadyabrahmaNa: dvitIyaparaardhe shvetavaraahakalpe vaivasvata
manvantare aShTaavimshatitame kaliyuge prathamepaade
krounchadwIpe aindrakhaNDe uttara amerikkaadeshe asmin
vartamaane vyaavahaarike prabhavaadInaam ShaShTyaa:
samvatsaraaNaam madhye .... naama samvatsare .... ayane.....
Rutou...maase.... pakShe...... tithou...... vaasarayuktaayaam
viShNuyoga viShNukaraNa
evaMguNa visheShaNa vishiShTaayaam asyaam PuNyatithau

Please read below carefully and recite the appropriate mantra only.

For deceased father, rituals performed by the son:

......गोत्र� ...नामना: मामा पीतु: प्रेत� आ�

ि�तइहनी अ�� सम्चयनम क�र�

......gotrasya......naamna: mama pitu: pretasya

adya dvitIyehani asthi saMchayanaM kariShye |

79
For deceased male person, rituals performed by other than
the son:

......गोत्र�.....नामना: यजमान� प्रेत� आ� ि�त

इयेहानी अ�� सम्चयनम क�र�
......gotrasya.....naamna: yajamaanasya pretasya
adya dvitIyehani asthi saMchayanaM kariShye |

For deceased mother, rituals performed by the son:

.....गोत्रया: ...नाम�ा: मामा मातू: प्रेताया: अ�ा ि�तइहनी

अ�� संयमम क�र�
......gotraayaa:......naamnyaa: mama maatu: pretaayaa:
adya dvitIyehani asthi saMchayanaM kariShye |

For deceased female person, rituals performed by other than

the son:

......गोत्रया:..नाम�ा: यजमा�ा: प्रेताया: आ�ा ि�त इयेहानी

अ�� सम्चयनम क�र�
......gotraayaa:.......naamnyaa: yajamaanyaa: pretaayaa:
adya dvitIyehani asthi saMchayanaM kariShye |

Hiranyadanam for Astisanchayanam

Take a few coins and place them on a plate and sprinkle some
water. Chant the following mantra.

अ�� संचयनाकाले ितिथवारा न�त्र ल� योग करनािदिभ: यो दोशा:

समाजी त�ो शाप�रहाराथ� प्रजाप� क्रुचरा प्र�ामनाय िहर�ाम संप्रदाय

Asti saMchayanakaale tithivaara nakShatra lagna yoga karaNaadibhi:

yo doSha: samajani taddoShaparihaaraartham praajaapatya
kRucchra pratyaamnaaya hiraNyam sampradade ||

80
Offer these coins to the Priest.

Prokshana (sprinkling) of milk and Ganga jal

Take a cup. Pour milk and Ganga jal into the cup. Facing southern
direction, take a spoon and sprinkle this mixture of Gangal jal and
Milk on the ashes contained inside the Kalash. Sprinkling should be
done five times, each at the end of chanting of the mantras provided
below.
य�े अि� - ममंथा - मवृशथा येवप�वे |
इमाम टै गम �ामयामासी के शीरे ना चोदकेना च
yatte agni - mamanthaa - mavRUShathaa yevapaktave |
imam tagM shamayaamasi kSheereNa chodakena cha ||

यम �म�े समदाह�वमु�िनरवापया पुन: |

�ा मूरात्रा जयतां पाकदू वा� �ालकाशा
yaM tvamagne samadahaastvarmunirvaapayaa puna: |
kyaaMbUratra jaayataaM paakadoorvaa vyalkashaa ||

शीिटके शाितकावती हलादु के हलादु कावती |

मणदु �सु सामगमयेमगम �गिन�शामय sheetike
shaatikaavati hlaaduke hlaadukaavati | maNDUkyaasu
saMgamayemagM svagnigMshamaya ||

शंते ध��ा आपशमुते संतवन उ�ा: |

शामते समुिद्रया आपशमुते संतुवर�ा:
shaMte dhanvanyaa aapashshamute santvanUkyaa: |
shaMte samudriyaa aapashshamute santuvarShyaa: ||

शामते श्रविण �नुवे शामु ते संतु कु�ा: |

शामते नीहारो वरशतु शामू र�वशीयताम्
shaMte sravantI stanuve shamu te santu kUpyaa: |
shaMte neehaaro varShatu shamu pRUShvaavasheeyataam ||

81
Sanchayana Havan
Place a few pieces of cow dung patties, coconut kernel inside the
homa kund and light with camphor to create fire to perform Havan.
Take spoonful of ghee from the cup and pour into the fire at end of
each of the four mantras provided below.

अवस�जा पुनग�ने िपतृ��ो य�ा आ�तशचरती �ाधाबी: |

आयुवा�सन उपयातु शेगम् सहगचछताम तनुवा जातवेद:
�ाहा | अ�ेय जातवेदसा इदम्
avasRUja punaragne pitRUByo yasta aahutashcharati svadhaaBi: |
aayurvasaana upayaatu sheShagM saMgacChataaM tanuvaa
jaataveda: svaahaa | agnaye jaatavedasa idam ||

सहगच�ा िपतृ�बी: सगम �धाबी: सामी शतापूण�ण

परमे �ोमन यात्रा बूमयै वृणसे तत्र ग�ा तत्र तवा
दे वासिवता दधातु �ाहा | दे वया सािवत्रा इदम्
saMgacChasva pitRUBi: sagM svadhaaBi:
samiShTaapoortena parame vyoman |
yatra Boomyai vRUNase tatra gacCha tatra tvaa
devassavitaa dadhaatu svaahaa | devaaya savitra idam ||

य�े कृ�नशकुन आतुतोदा िपपीला: सप� उ�ावा श�: | अि�शति�� -

दान�णं कृनोतु सोमाश यो ब्र�नामिववेश �ाहा || अि� शोमा �ािमदं

yatte kRUShNashshakuna aatutoda pipeela: sarpa utavaa shvaapada: |

agniShTadvishvaa - danRUNaM kRUNotu somashcha yo
braahmaNamaavivesha svaahaa ||
agneeShomaaByaamidam |

म�े समबािवता सम�दोश प्रयि�ताथ� ओम भुभु�वसुव: �ाहा |

प्रजापताय इदम्
madhye saMBaavita samastadoSha praayaschittaartham
Om bhurbhuvassuva: svaahaa | prajaapataya idam ||

82
Naivedya (Offering)

Temporarily remove the Kalash containing ashes from the aluminum

tray and place it on the floor. On the sand, using fingers of the right
hand, create a symbolic picture of a human being, with the head facing
the south and the feet facing north. Place the Kalash containing the
ashes on the head side. Place the fruits and other naivedya (offerings)
near the tray.

Please read below carefully and recite the appropriate mantra only.

For deceased father, rituals performed by the son:

प्रेताया मामा िपत्रे शमशानवासी �ो दे वे �ाशचा इमानी

पामचिवधानी �ानी दादामी, लाजान दादामी, मुदगान दादामी,
अपूपन दादामी, शशकुली: दादामी, नािलकेरोदकम् दादामी
सव�िन बक्�ानी दादामी |
हे प्रेत मामा िपता: हे �ाशान-वािसनो दे वा� इमानी पा��
उपितशथ�ं
pretaaya mama pitre shmashaanavaasiByo deveByashcha imaani
paMchavidhaani paNyaani dadaami, laajaan dadaami,
mudgaan dadaami, apoopaan dadaami, shaShkulee:
dadaami, naalikerodakaM dadaami sarvaaNi BakShyaaNi dadaami |
he preta mama pita: he shmashaana-vaasino
devaashcha imaani paNyaani upatiShThdhvam ||

For deceased male person, rituals performed by other than the son:

प्रेताया यजमानाया शमशानवासी �ो दे वे �ाशचा इमानी पामचिवधानी

�ानी दादामी, लाजान दादामी, मुदगान दादामी, अपून दादामी, शाशकुली:
दादामी नािलकेरोदकम् दादामी सव�िन बक्�ानी दादामी |
वह प्रेत यजमाना वह �शान-वािसनो दे वा� इमानी पािण यजमान हे
शमशान-वािसनो दे वा� इमानी प�ानी उपितशथ�ं

83
 pretaaya yajamaanaaya shmashaanavaasiByo deveByashcha
imaani paMchavidhaani paNyaani dadaami, laajaan dadaami,
mudgaan dadaami, apoopaan dadaami, shaShkulee: dadaami,
naalikerodakaM dadaami sarvaaNi BakShyaaNi dadaami |
he preta yajamaana he shmashaana-vaasino
devaashcha imaani paNyaani upatiShThdhvam ||

For deceased mother, rituals performed by the son:

प्रेताया मामा मातृ शमशानवासी �ो दे वे �ाशचा इमानी

पम्चािवधानी प�ानी दादामी, लाजान दादामी, मुदगान दादामी,
अपूपन दादामी, शाशकुली: दादामी, नािलकेरोदकम् दादामी
सव�िन बक्�ानी दादामी | हे प्रेत मामा माता: वे �शान-वािस�:
दे वा� इमानी पा�िन उपितशठ�ं
pretaaya mama maatre shmashaanavaasiByo
deveByashcha imaani paMchavidhaani paNyaani dadaami,
laajaan dadaami, mudgaan dadaami, apoopaan dadaami, shaShkulee:
dadaami, naalikerodakaM dadaami sarvaaNi BakShyaaNi dadaami |
he preta mama maata: he shmashaana-vaasinyaa:
devaashcha imaani paNyaani upatiShThdhvam ||

For deceased female person, rituals performed by other than the son:

प्रेताया यजमा�ाई �ाशानवासी �ो दे वे �ास्चा इमानी पंचिवधानी �ानी

दादामी, लाजान दादामी, मुदगान दादामी, अपूपन दादामी, शाशकुली:
दादामी, नािलकेरोदकम् दादामी सव�िन बक्�ानी दादामी | वह प्रेत यजमानी
वह �शान-वािस�: दे वा� इमानी पा�िन उपितशठ�ं

pretaaya yajamaanyai shmashaanavaasiByo deveByashcha imaani

panchavidhaani paNyaani dadaami, laajaan dadaami, mudgaan dadaami,
apoopaan dadaami, shaShkulee:
dadaami, naalikerodakaM dadaami sarvaaNi BakShyaaNi dadaami |
he preta yajamaani he shmashaana-vaasinyaa:
devaashcha imaani paNyaani upatiShThdhvam ||

84
Sankalpa (for immersion into River or Ocean)

Close the Asti Kalash tightly with a small white cloth and chant the
mantra below.
Please read below carefully and recite the appropriate mantra only.

For deceased father, rituals performed by the son:

आ� पूव�� एवमगुण िवशे शाना िविशशतायम पु �ाितथौ ... गोत्र� ...

नामना: मामा िपतु: आ� ि�त इयेहानी महान�म (समुद्रे) अस्थापनम क�र�
adya pUrvokta evaMguNa visheShaNa vishiShTaayaam
puNyatithou..... gotrasya......naamna: mama pitu: adya
dvitIyehani mahaanadyaam (samudre) asthisthaapanaM kariShye

For other deceased male person, rituals performed by

other than the son:

आ� पूव�� एवमगुण िवशे शाना िविशशटायम पु �ाितथौ ... गोत्र� ...

नामना: यजमान� आ� ि�त इयेहानी महान�म (समुद्रे) अस्थापनम
क�र�
adya pUrvokta evaMguNa visheShaNa vishiShTaayaam
puNyatithou..... gotrasya......naamna: yajamaanasya adya dvitIyehani
mahaanadyaam (samudre) asthisthaapanaM kariShye |

For deceased mother, rituals performed by the son:

आ� पूव�� एवमगुण िवशे शाना िविशशतायम् पु �ाितथौ.....

गोत्रया: ...नाम�ा: मामा मातु: आ�ा ि�त इयेहानी महान�म
(समुद्रे) अ��स्थपनम क�र�
adya pUrvokta evaMguNa visheShaNa vishiShTaayaam
puNyatithou..... gotraayaa: ......naamnyaa: mama maatu:
adya dvitIyehani mahaanadyaam (samudre) asthisthaapanam
kariShye |

85
For other deceased female person, rituals performed by other
than the son:

आ� पूव�� एवमगुण िवशेष शाना िविशशतायम पु �ाितथौ ... गोत्रया: ...

नाम�ा: यजमा�ा: आ� ि�त इयेहानी महान�म (समुद्रे) अ�स्थस्थापनम
क�र�
adya pUrvokta evaMguNa visheShaNa vishiShTaayaam
puNyatithou..... gotraayaa: ......naamnyaa: yajamaanyaa: adya
dvitIyehani mahaanadyaam (samudre) asthisthaapanam kariShye |

Place kusha facing south on the floor. Place the Asti Kalash on the
kusha. Take a spoonful of Ganga Jal and sprinkle on the kalash. Take
a spoonful of ghee and sprinkle on the kalash. Take a little bit of
sandal wood paste and sprinkle on the Kalash.

The Kalash is now ready for Asti immersion in a river or ocean.

Immerse the Kalash with all the contents in flowing water, away
from the bank of the river or away from the shore of the sea. While
immersing, chant the name “Naarayana…. Naarayana…. Naarayana”
or as per the family tradition.

After immersion of Asti, a shower should be taken by the person(s)

who performed immersion.

86
Udaka Daana (Offering of water and water containing Til)

Following rituals are performed by some families after Sanchayanam

(collection of ashes) on day 2. These rituals require the assistance of a
qualified priest and are not outlined in this book. These rituals are typically
performed away from home (such as a community center).
1. Teera kunda Paashana Stapana (Establishing three stones with
kushaa, outside of home)
2. Aavaahana (Invoking the Preta Pitr on the stones)
3. Snaana (taking shower)
4. Vaasodaka, Tilodaka
5. Upastaana
6. Gruhya Kunda (kalash) Paashaana Sthatpana and Aavaahana of
Preta Pitr
7. Vaasodaka and Tilodaka
8. Pinda bali
9. Ekottara vriddhi sraddha

87
8.2 Immersion of Ashes in India

For the families who choose to carry the ashes for immersion in
India, following guidelines are provided.

The Indian High Commission/Consulates in Australia require the

applicant to fill in "the Miscellaneous Service Form" to obtain a No
Objection Certificate to carry dead body/ashes to India.

In the event of death of a relative/ friend, if the applicant wishes to

carry either body or ashes back home to India, the following
documents are required to be submitted along with the "Miscellaneous
Service Form"

a. Death Certificate in original with one photocopy

b. Burial / Cremation or embalming certificate in original with one copy

c. A Certificate from a Medical Officer stating that" the deceased
was not suffering from any contagious diseases"

d. Passport of the deceased [In case of Australian/Foreign national of

Indian origin, only copy of Australian/Foreign Passport is
required.]; and

e. Miscellaneous Service Form to be filled in requesting for the issue

of a No Objection Certificate. The first three Certificates (a, b and
c) will be attested, the Passport (d) cancelled and returned by the
Embassy along with a No Objection Certificate. All these
documents are to be carried by the person accompanying / carrying
the body/ashes. Fee will depend upon the number of documents
attested. The Miscellaneous Service Form should have the details
of the deceased and signed by the person submitting the application
along with copy of his passport.

For further information/questions, please contact the nearest

Consulate or the Indian High Commission in Australia.
88
 Darbha Samskaram

If it is not possible to collect Asthis, darbhas are tied together to

conform to the body shape, cremation is done for it and then
Sanchayanam is done. Sanchayanam is done immediately after
cremation in case of Darbha samskaram and Punar dahanam.

If Gauna karta had completed cremation and sanchayanam, with

proper Mantras and procedure, the Mukhya Karta who comes later
need not perform cremation and Sanchayanam again.

In case these rituals had not been performed properly by Gauna

Karta, it is necessary for Mukhya Karta to perform Darbha
Samskaram before proceeding ahead.

In case the body of the dead person is not fully available, and if
certain limbs are missing, then also Darbha Samskaram is required.

It may be noted that in Darbha Samskaram the following are not

done:
• Preparation of Pindam,
• Offering of Pindam at three places on the way to cremation
yard, tying the thumbs together,
• application of ghee in nine openings in the body,
• covering with dhoti.

If cremation had been done and Sanchayanam not done and Adya
Sraaddham on eleventh day not done, Mukhya karta should
necessarily perform Darbha Samskaram before proceeding ahead.

Asthi should be preserved such that dog, animals etc., do not come
and smell them. Sanchayanam for persons other than father and
mother should not be done on Friday.

89
In case death happens in an outside place, Sanchayanam as well as
starting of Karmas should not be done on Sunday, Tuesday, Friday,
Saturday, Chaturdashi, the three janmaanujanma stars of Karta,
Pushyam, Ashlelsha(Ayilyam), Muppooram (Poorvaphalguni,
Poorvashada, Poorvaproshtapada), three Utharam stars
(Uthraphalguni, Uthrashadha and Uthraproshtapadha), Chitra,
Panchami, Dashami and Pournami.

In case death occurs on Chaturdashi day or Amavasya with

Chaturdashi present, then, for persons other than father and mother,
all Krityas- Cremation, Sanchayanam, Udakadanam, Ekottaravruddhi
Sraaddham, Pindabalipradanam- all these to be done over a ten-day
period should be done on Amavasya day.

Up to the tenth day, Karta should take bath and perform Udakadanam
in Kundas without Mantra. Prabhutabali and Pashana Uthapanam
(removal of stones) are to be done on tenth day.

In case, Amavasya or Masa sankramana occurs in between, then all

Krityas can be completed on that day. Or all Krityas can be started
after that day. Nava Sraaddhams can be performed on eleventh day
together. These rules are not to be followed for father and mother; for
them, closing in between and starting again are not permissible.

After Sanchayanam Is over, Karta should bathe and perform

Udakadanam in the Kundas like on the previous day and dispose of
Pindam in the same place as on the previous day, take bath and return
home.

90
 9 DAY 3 TO DAY 9 UDAKA DAANA
The items 4, 8 and 9 identified under Udaka Daana of Section 8
are performed every morning, with increasing number of oblations
every day from Day 3 to Day 9.

1. Vaasodaka and Tilodaka

2. Pinda bali
3. Ekottara vriddhi sraddha

Two pots, one containing water and second with milk are kept
near the Paashanaa kunda (kalash). Some families also keep an open
tender coconut. A lamp is also lit in the morning and evening near
the kalash.

Some families combine all the Udaka Daana rituals (Section 8,

Udaka Daana items 1 through 9) and perform them together starting
on 5th or 9th day. These should be performed with the assistance of
qualified priests in the community.

91
Hindu Antyeshti Samskar

Haridwar

92
Hindu Antyeshti Samskar

DAY 10 TO DAY 13
10 CEREMONIES
The observance of rituals from Day 10 to Day 13 varies according
to the family traditions.
Following paragraphs provide highlights of these rituals and
provide a general guideline. The methods of observance of these
rituals also vary widely. Please seek the guidance of priests to
perform these rituals as desired.
Since there is sufficient time to arrange for the observance of
these rituals (unlike in the case of cremation), it is recommended
that the priest be contacted as soon as possible to make necessary
arrangements.

Day 10
1. Shaving, Snaana by close relatives (End of mourning)
2. Vaasodaka and Tilodaka
3. Ekottara Vriddhi Sraddha
4. Prabhuta Bali
5. Shanti Havan
6. Aaananda Havan

Day 11
1. Vrshot Sarjan
2. Maha Ekoddishta Sraddha
3. Avrttadya Masika
4. Donation to Cow sanctuary (Please see list of cow sanctuaries in
this document) and Donation of other items to Temple and other
charities

93
 Hindu Antyeshti Samskar

Day 12
1. Sapindi Karana
This involves the following:
• Aavahana (invoking) of three generations of Pitrs starting
from the deceased’s father/mother, mother and Preta Pitr.
• Samyojana ritual, where the Pitr panda is merged with the
three or six pitr pandas.
• With this ritual, the deceased has now obtained Pitr status from
Preta status.

Day 13
1. Havans performed to pray to God signifying resumption of normal
activities again. Wearing of traditional dress and resumption of
wearing auspicious symbols, marks such as kumkum, Tilak,
sandal paste, Bhasma etc.
2. Recalling the memory of the deceased by relatives and community
after the Havan/Bhajan.

How is the 13 days after death calculated in the Hindu religion?

The 13 days or mourning are calculated from the time of death, not
the time of cremation. Hence the need to cremate as soon as possible
after death.

The family are in confinement for mourning until the final

ceremonies on day 13.

94
Hindu Antyeshti Samskar

11 GODAAN OR DONATION TO
COW SANCTUARY
Godaan refers to donation of a cow to a cow sanctuary or temple.
It is customary to perform Godaan after the death of the person, on
the twelfth day. According to our scriptures, offering of a cow
facilitates easier passage of the deceased person into Pitr loka, crossing
VaitaraNi River.

While most temples do not have facilities within their premises to

protect cows in Australia, there are several cow sanctuaries
throughout the United States offering protection to cows. In lieu of
Godaan, money may be donated in memory of the person for the
protection of the cows in the cow sanctuary. A list of a few of the
cow sanctuaries in Australia is provided below.

It is also customary for families to donate money to cow sanctuaries

every year on the death anniversary day. Protection of cow is
considered a supreme yagya in our Hindu tradition.

Care for Cows

www.harekrishnamelbourne.com.au/care-for-cows

New Govardhana Australia

www.krishnafarm.net/cow-protection

Gaushala in India
https://vay.am/gau_seva

95
 Hindu Antyeshti Samskar

Rameshwaram Temple
 12 BURIAL/CREMATION OF
BODY OF DECEASED CHILD
12.1 Death of Child, aged 24 months or below

If the age of the boy or girl child at the time of death is less than 2
years (24 months), then the body of the child should be buried in a
nearby burial ground, during the daytime. The body should not be
cremated. The burial does not involve any rituals. The burial should
be performed by the family in a simple manner as appropriate.

However, in Australia and countries outside India, you will have

to purchase a license for the grave of the child and the lease is for
10 or 20 years. This not only includes additional expense up to
$10,000 or sometimes more, but the lease also has to be renewed
after the term. Failing to do so, the cemetery will exhume the
remains and cremate them.

Therefore, to prevent this from occurring, it is recommended that

the child is cremated, and the ashes can be buried or immersed in
the ocean.

While the scriptures do not prescribe any rituals in the above case,
the families may conduct puja/bhajan at home or temple at a suitable
time, to pray to Ishvara to get mental and spiritual strength to bear
the loss of the child.

97
 12.2 Death of Child, aged above 24 months

If a child dies after attaining 2 years of age, they have to be cremated.

All grownups have acquired enough karma and the soul lingers with
the dead body without going for a rebirth to get rid of the sins of the
past life. The burning of the dead body sends the soul for rebirth
immediately and that is a help the relatives are doing for the departed
soul.

If a soul arrives in this world and stays for a short time it does not
always mean that it happened because of its past sins. Virtuous and
meritorious souls may come and live upon earth for a short time to
learn new lessons, master some weakness or exhaust some obligation.

There are many instances in the Hindu Puranas when seers and sages,
and even deities, take human birth for a short time to fulfill certain
obligations or ensure the order and regularity of the worlds.

For example, eight babies preceded the birth of Lord Krishna. They
were all born to his mother Devaki and sacrificed by his maternal
uncle and demon king Kamsa. Their birth and death were part of
God's plan to incarnate upon earth.

Goddess Ganga sacrificed her seven newly born babies before she
gave birth to the legendary Bhisma who was blessed with the boon to
live as long as he wished and choose his death according to his will.
These are instances where the birth and death of a child or a person
were determined by the acts of God.

98
12.2.1 Preparation for Cremation
Materials needed:
1. Garland
2. Traditional new clothes to decorate the body
3. Sandal wood stick(s)
4. Ghee (500 gms), a copper container for ghee with a metal/wood
spoon. The ghee should be made into a liquid form immediately
prior to the commencement of the rituals.
5. Long Kusha (quantity of about 10) (also called Darba, a type of
grass stick used in Havan)
6. Container and spoon to dispense water (pancha pAtram)
7. A small kalash (container to hold water)
8. Ganga Jal
9. Match box
10. Cow dung patties if available (quantity of 4)
11. A small quantity of rice husk (250 gms)
12. Dry coconut kernel (quantity of six, break these into small
pieces, no more than 2 inches long)
13. Camphor (1 packet)
14. Lamp with cotton wicks and ghee (oil) (one or two Lamps, as per
family tradition)
15. Families can keep a picture of their Ishta Devataa and decorate
with garland
16. Havan Kundam (Havan kundam should be made with a 6-inch
diameter earthen plate wrapped in Aluminum foil, it should be
small in size. This needs to be placed on the chest of the body
during ceremony and will be with the body during cremation in
the electric furnace).
17. A few rolls of paper towel for clean-up.

Refer to sections 5.1, 5.2 and 5.3 for Washing the Body, Placing the
Body in the Casket and Alankaram (Decoration) of the Body.

99
12.2.2 Cremation

Light the lamps and place near the picture of Ishta Devataa in a
nearby area, away from the body. The Kartaa should stand up and
recite the mantras below. Insert the Gotra and name in the dotted
space below.

Please read below carefully and recite the appropriate mantra only.

Cremation performed by the father, for his son:

...गोत्रम ....नामं प्रेतम् मामा कुमाराम् तुशाि�ना एकचारिविधना

सं�ा�ं योगयतािस��ं अनुग्रहना
......gotram....... naamnam pretaM mama kumaaraM
tuShaagninaa ekarchavidhinaa saMskartuM
yogyataasiddhim anugruhaaNa ||

Cremation performed by other than the father, for a boy:

......गोत्रम ......नामं प्रेताम इमाम कुमारम तुशाि�ना एकच�िविधना सं�ा�ं

यो�तािस��म अनुग्रहना
......gotram ...... naamnam pretaM imam kumaaraM tuShaagninaa
ekarchavidhinaa saMskartuM yogyataasiddhim anugruhaaNa ||

Cremation performed by the father, for his daughter:

......गोत्रम ... नामनीम मामा क�ां तुशि�ना एकरछािविधना सं�ा�ं

योगयतािस��म अनुग्रहना
......gotraam ..... naamneem mama kanyaam tuShaagninaa
ekarchavidhinaa saMskartuM yogyataasiddhim anugruhaaNa ||

100
Cremation performed by other than the father for a girl:

......गोत्रं ... नामनीम इमाम क�ां तुशि�ना एकच�िविधना सं�ा�ं

योगयतािस��म अनुग्रहना
......gotraam ..... naamneem imaam kanyaam tuShaagninaa
ekarchavidhinaa saMskartuM yogyataasiddhim anugruhaaNa ||

The priest should say

यो�ािस�िस��र�ु
yogyataasiddhirastu |

Cremation Havan

Place an aluminum tray filled with sand on the floor. Place the homa
kundam on the sand. Place a few pieces of cow dung patties, rice husk
and coconut kernel inside the homa kundam and light with camphor.

Take some water in a spoon and sprinkle around the homa kundam
in anti- clockwise direction once.

Take some ghee from the container and pour into the homa kundam
fire (called Ahuti) after silently chanting the mantra below.

प्रजापताय इदं न ममः

prajaapataya idam na mama |

Perform the above Ahuti a total of 12 times, each time chanting the
mantra above.

Take some ghee from the container and pour into the homa kundam fire
after chanting the mantra below. The Ahuti below should be performed
a total of 12 times.
भुभु�वसुव�ाहा | प्रजापताय इदं
bhUrbhuvassuvaswaahaa | prajaapataya idam |

101
Please read below carefully and recite the appropriate mantra only.

Cremation performed by the father, for his son:

ओम् बु: ……… .. गोत्रम …………… नामनाम ……… .. प्रेतम मामा

कुमारां तुशाि�ना एकचारिविधना सं�ारी �ामी
oM BU: ……….. gotram …………… naamnam ……….. pretam
mama kumaaraM tuShaagninaa ekarchavidhinaa saMskariShyaami ||

Cremation performed by other than the father, for a boy:

ओम बु: ……… गोत्रम ……। नामनाम- प्रेतम इमाम कुमारम तुशाि�ना

एकच�िविधना सं�ारी �ामी
oM BU: ……… gotram ……. naamnam- pretam imam kumaaraM
tuShaagninaa ekarchavidhinaa saMskariShyaami ||

Cremation performed by the father, for his daughter:

ओम बु:……..गोत्रम ……. नामनीम मामा क�ां प्रेतम तु

शगिनना एकचारिविधना सं�ारी �ामी
oM BU:……..gotraam ……. naamneem mama kanyaam
pretam tuShaagninaa ekarchavidhinaa saMskariShyaami ||

Cremation performed by other than the father, for a girl:

ओम बू: …… .. गोत्रम ……… ..नामनीम इमाम क�ां प्रेतम

तुशाि�ना एकरछािविधना सं�ारी �ामी
oM BU:…….. gotraam ………..naamneem imaam kanyaam
pretam tuShaagninaa ekarchavidhinaa saMskariShyaami ||

Take some ghee and offer to the homakundam fire after chanting the
following mantra once.

102
 अ�ात �मितजातो अ�यमतवाद िबजायतां अ�ेय वै�ानराय
सुवगा�या लोकाया �ाहा
asmaat tvamatijaato asyayaMtvadaBijaayataam
agnaye vaishvaanaraaya suvargaaya lokaaya svaahaa |

Take some water in a spoon and sprinkle around the homa kundam
in anti-clockwise direction once.

The body should now be carefully moved to the furnace area. Place
sandal wood stick(s) on the body. The body should be placed with
the head on the southern part of the furnace surface if possible. Place
the homa kundam in which Ahutis were made on the chest of the
body.

The Kartaa should turn the furnace on to start the cremation process.

Please read below carefully and recite the appropriate mantra only
and offer Dakshina to the priest.

Cremation performed by the father, for his son:

......गोत्र� .... नामना: प्रेत� मम कुमअर� मारानाकाले दहनकाले चा

ितिथवारा न�त्र योगकारनाई: यो दोशा: समाजनी त�ोशा प�रहाराथ�
अ�य पु �ालोकावाप�ाथ�म माया एकरिविधिधनाकृतम कम�
यथाशा�भुयत इित भवनतोनुग्रुहंनंतु
......gotrasya......... naamna: pretasya mama kumArasya
maraNakaale dahanakaale cha tithivaara nakShatra yogakaraNai:
yo doSha: samajani taddoSha parihaaraartham akShayya
puNyalokaavaaptyartham mayaa ekarchavidhinaakrutam karma
yathaashaastrabhUyaat iti bhavaantonugruhNantu ||

103
Cremation performed by other than the father, for a boy:

......गोत्र�......नामना: प्रेत� अ� कुमअर� मारानाकाले दहनकाले चा

ितिथवारा न�त्र योगकारनाई: यो दोशा: समाजनी त�ोशा प�रहाराथ� अ�य
पु�ालोकावाप�ाथ�म् माया एकरिविधिधनाकृतम कम� यथाशा�भुयत इित
भवनतोनुग्रुः नंतु
......gotrasya......... naamna: pretasya asya kumArasya maraNakaale
dahanakaale cha tithivaara nakShatra yogakaraNai: yo doSha:
samajani taddoSha parihaaraartham akShayya
puNyalokaavaaptyartham mayaa ekarchavidhinaakrutam karma
yathaashaastrabhUyaat iti bhavaantonugruhNantu ||

Cremation performed by the father, for his daughter:

......गोत्रया: ......... नाम�ा: प्रेताया: कुमाया�: मारानाकाले दहनकाले चा

ितिथवारा न�त्र योगकारनाई: यो दोशा: समाजी त�ोशा प�रहाराथ� अ�य
पु�ालोकावाप�ाथ�म् माया एकरिविधिधनाकृतम कम� यथाशा�भुयत इित
भवनतोनुग्रुः नंतु

......gotraayaa: ......... naamnyaa: pretaayaa: kumAryaa: maraNakaale

dahanakaale cha tithivaara nakShatra yogakaraNai: yo doSha:
samajani taddoSha parihaaraartham akShayya
puNyalokaavaaptyartham mayaa ekarchavidhinaakrutam karma
yathaashaastrabhUyaat iti bhavaantonugruhNantu ||

Cremation performed by other than the father, for a girl:

......गोत्रया:... नाम�ा: प्रेताया: अ�ा: कुमाया�: मारानाकाले

दहनकाले चा ितिथवारा न�त्र योगकारनाई: यो दोशा: समाजनी
त�ोशा प�रहाराथ�म अ�य पु �ालोकावाप�ाथ�म् माया

104
 एकच�िविधनाकृतम: कम� यथाशा�भुयत इित भवनतोनुग्रुहन�ु

......gotraayaa:......... naamnyaa: pretaayaa: asyaa: kumAryaa:

maraNakaale dahanakaale cha tithivaara nakShatra
yogakaraNai: yo doSha: samajani taddoSha parihaaraartham
akShayya puNyalokaavaaptyartham mayaa ekarchavidhinaakrutam
karma yathaashaastrabhUyaat iti bhavaantonugruhNantu ||

The Priest should say:

तथा�ु
tathaastu |

After cremation is complete and after going home, a full shower

should be taken.

105
 Hindu Antyeshti Samskar

न जायते िम्रयते वा कदािच

नायं भू�ा भिवता वा न भूय: |
अजो िन�: शा�तोऽयं पुराणो
न ह�ते ह�माने शरीरे ||
na jaayate mriyate vaa kadachin naayaM
bhUtvaa bhavitaa vaa na bhUya:|
ajo nitya: shaashvatoyaM puraaNo
na hanyate hanyamaane sharIre ||
It (the Self) is never born, nor does it ever die, nor, having once been,
does it again cease to be. Unborn, eternal, permanent and primeval,
it is not slain when the body is slain.

Bhagavad Gita 2/20

106
 Hindu Antyeshti Samskar

13 CREMATION OF BODY OF A
PREGNANT WOMAN

If the pregnancy was past six months, and if the child is not
alive, then the deceased child (removed from the mothers’ womb,
at a hospital) should be buried (not cremated) without any rites. The
place of burial of the child should be close to the place of cremation
of the mother, if possible.
Please refer to sections 3.4 for the materials needed for
cremation and section 5 for the activities prior to cremation.

13.1 Cremation
Light the lamp(s) and place near the picture of Ishta Devvtaa in a
nearby area, away from the body.

Sankalpa (stating of purpose of the ritual)

The Kartaa shall recite the following. After reciting each mantra
below, take a spoon of water in your palm and drink the water.

अ�ुताय नमः , अन�ाय नमः , गोिव�ाय नमः

achyutaaya nama: | anantaaya nama: | govindaaya nama:|

Chant the following mantras:

केशव, नारायण, माधव, गोिवंदा, िव�ु, मधुसूदन, ित्रिवक्रम,

वामन, श्रीधर, िह�िशकेश, प�नाभ, दामोदर
keshava, naaraayaNa, maadhava, govinda, viShNo, madhusUdana,
trivikrama, vaamana, srIdhara, hRuShIkesha,
padmanaabha,daamodara |

Chant the following mantras: (insert appropriate name of year, ayana,

ruthu, month, paksh and tithi and day in the sankalpa)

107
 Hindu Antyeshti Samskar

श्री इगोिवंदा गोिवंदा गोिवंदा आ� श्री भगवत: महापु� श�

िव�ो: आजजया प्रवत�मान� आ�ब्र�ना: ि�तइयापरधे
�ेतवराहक�े वैव�त म��रे अ�िवंशतीते किलयुगे
प्रथमेपाडे क्रौच
ं ि�पे ऐंद्राखांदे उ�रा अम�रकादे शे अ��न
वत�माने �ावहा�रके प्रभावद इनम शाश्�ा: संव�रा नाम
मधेय... नाम संव�रे ... आयाने ..... �तौ... मासे... पकशे...
तीथौ.......वासराययु�ायम िवषनुयोग िवशनुकरना एवमगुणा
िवशेषशना िवषशतायां अ�म् पु�ाितथौ

shrIgovinda govinda govinda adya srIbhagavata:

mahaapuruShasya viShNo: aajjayaa pravartamaanasya
aadyabrahmaNa: dvitIyaparaardhe shvetavaraahakalpe vaivasvata
manvantare aShTaavimshatitame kaliyuge prathamepaade
krounchadwIpe aindrakhaNDe uttara amerikkaadeshe asmin
vartamaane vyaavahaarike prabhavaadInaam ShaShTyaa:
samvatsaraaNaam madhye .... naama samvatsare .... ayane.....
Rutou...maase.... pakShe......tithou.......vaasarayuktaayaam
viShNuyoga viShNukaraNa evaMguNa
visheShaNa vishiShTaayaam asyaam puNyatithou

....गोत्रम ......... नामनीम गभ�िनम प्रेताम इमाम गरबीनी

सं�ार पूव� पैत�मेिधका िवधान सं�ार�ािम

.......gotraam......... naamneem garbhiNIm pretaam imaam garBiNee

samskaara poorvakam paitRumedhika vidhinaa samskariShyaami |

Place an aluminum tray filled with sand on the floor. Place the
homa kundam on the sand. Place a few pieces of cow dung patties,
coconut kernel inside the homa kundam and light with camphor.

Take some ghee from the container and pour into the homa kundam
fire after chanting the mantra below. Pouring of the ghee should be
after chanting of swahaa part of the mantra.

108
 Hindu Antyeshti Samskar

शतायुधय शतवीय� शतोताये िबमाितशाहे

shataayudhaaya shataveeryaaya shatotayeBimaatiShaahe |

शता�ोनाशशराडो अिजतािनंद्रो नेशादती दु �रतानी िव��ाहा ||

इं द्रायदम
shataMyonashsharado ajeetaanindro neShadati duritaani
vishvaasvaahaa || indraayedam ||

ये चटवारा: पथयो दे वयान अंतरा दयावा पृ�ीवे वायंती| तेशाम

यो अ�ाित मजीित-मावाहह�मई नो दे वा: प�रद�ेः सव� �ाहा |
दे वे�ा इदम
ye chatvaara: pathayo devayaanaa antaaraa dyaavaa pRUthivee
viyanti| teShaaM yo ajyaati majeeti-maavahaattasmai no devaa:
paridatteha sarve svaahaa | deveBya idam ||

ग्री�ो हे मंत उटानो वसंत: शार�ा शासुिवत�ो अ�ु |

तेशां�तोनागम शताशारदाननिनवात एशामाबे �ामा �ाहा ||
ग्रीशमािद� �तु� इदं न मम
greeShmo hemanta utano vasanta: sharadvaShaassuvitanno astu|
teShaamRutoonaagM shaatashaaradaanaannivaata eShaamaBaye
syaama svaahaa|| greeShmaadiBya RUtuBya idam na mama ||

इदु व�राय प�रव�राय संव�राय क्रुनुता ब�ह�ाम:| तेशाम वायगम

सुमतौ य��यानां योगजीता आहत: �ाम�ाहा | इदु व�रािद �ा
इदम ||
iduvatsaraaya parivatsaraaya saMvatsaraaya kRUNutaa
bRUhannama:| teShaaM vayagM sumatau yajjiyaanaam jyogajeetaa
ahataa: syaamasvaahaa | iduvatsaraadiBya idam ||

बदरा�ा: श्रेया�ानै शतदे वा �वाया वसेना समशीमिह�ा ||

Badraanna: shreyassamanaiShTadevaa stvayaa vasena
samasheemahitvaa ||

109
 Hindu Antyeshti Samskar

सनो मेयो भु: िपतो आिव�ा शमटोकाया तनुवे �ोना: �ाहा ||

दे व�ा: सोमायादम ||
sano mayo Bhu: pito aavishasva shaMtokaaya tanuve syona:
svaahaa ||
devebhya: somaayedam ||

प्रयासाया �ाहा | प्रयासायदम�ािद || आयासया�ाहा |

�ासाय�ाहा |
prayaasaaya svaahaa | prayaasaayedamityaadi ||
aayaasaayasvaahaa | viyaasaayasvaahaa |

सा�सया �ाहा | उदयसया �ाहा | अवायसया �ाहा |

शुचे �ाहा | शोकाया �ाहा | त��वई �ाहा | तपते
�ाहा | ब्र�स�ायै �ाहा | सव�समई �ाहा |
saMyaasaaya svaahaa | udyaasaaya svaahaa | avayaasaaya
svaahaa | shuche svaahaa | shokaaya svaahaa | tapyattvai
svaahaa | tapate svahaa | brahmasatyaayai svaahaa | sarvasmai
svaahaa |

प्राणाया �ाहा | �ानया �ाहा | अपानया �ाहा | चकशुशे

�ाहा | श्रोत्रया �ाहा ||
मनसे �ाहा | वाचे सर�ती◌ै �ाहा ||
praaNaaya svaahaa | vyaanaaya svaahaa | apaanaaya svaahaa |
chakShuShe svaahaa | shrotraaya svaahaa ||
manase svaahaa | vaache sarasvatyai svaahaa ||

पू�े �ाहा | पूशने शरसे �ाहा |

पूशने प्रप�या �ाहा ||
pooShNe svaahaa | pooShNe sharase svaahaa |
pooShNe prapathyaaya svaahaa ||

110
 Hindu Antyeshti Samskar

पू�े नरामिधशाया �ाहा |

पू �े आमग्रुनये �ाहा | पू�े न�नाया �ाहा ||
pooShNe naraMdhiShaaya svaahaa |
pooShNe aMGRUNaye svaahaa | pooShNe naruNaaya svaahaa ||

पू�े साकेतया �ाहा ||

pooShNe saaketaaya svaahaa ||

Place the homa kundam with fire on the chest of the body. The
body should now be carefully moved to the furnace area. Place sandal
wood stick(s) on the body. The body should be placed with the head
on the southern part of the furnace surface if possible.
The Kartaa should turn the furnace on to start the cremation process.
The Kartaa followed by all others should quietly leave the
cremation area.
The Kartaa should chant the following mantra and offer Dakshina
to the priest.
......गोत्रया: ....नाम�ा: प्रेताया: अ�ा: गभ�ना: मारानाकाले
दहनकाले चा ितिथवारा न�त्र योगकारनाई: यो दोशा: समाजनी
त�ोशा प�रहाराथ� अ�य पु �ालोकावाप�ाथ�म् माया
पैत�मेिधकिविधनाकृतम कम� यथाशा�भुयत इित
भवनतोनुग्रः नंतु ||
......gotraayaa:......... naamnyaa: pretaayaa: asyaa: garbhiNyaa:
maraNakaale dahanakaale cha tithivaara nakShatra yogakaraNai:
yo doSha: samajani taddoSha parihaaraartham akShayya
puNyalokaavaaptyartham mayaa paitRumedhikavidhinaakrutam
karma yathaashaastrabhUyaat iti bhavaantonugruhNantu ||

The Priest should say: तथा�ु

tathaastu |

After cremation is complete and after going home, a full shower

should be taken.

111
 Hindu Antyeshti Samskar

14 OTHER USEFUL
INFORMATION
Prayaschitta for Doshas (defects) in death

Dharma Sastra lists many Doshas (defects) at the time of death for
which Prayaschitta has to be performed. Dying on Ekadashi day at
noon time, either in Sukla or Krishna Paksha, is very meritorious. It
is also noble to die during Uttarayanam and Sukla paksham and
daytime.

For all the negative aspects differing from the above, Prayaschitta is
to be performed. Dying on a cot is dosha. Similarly, dying on
Tuesday, Thursday, Friday and Saturday, stars of Punarvasu,
Visaka, Shravishta (Avittam), Satabhishak (Sathayam), Poorva
proshtapada(Poorattadhi), Uttara proshtapada (Uthrattadhi) and
Revati is also fraught with dosha, for which Prayaschitta is required.
Similarly, many other doshas, for which prayaschitta is required, are
listed in Dharma Sastra- vomiting, oozing of blood, passing of urine
and stools while dying or afterwards, wearing dirty dress, failure to
perform Nitya karmas in state of unconsciousness etc., dying in
night, in case of women- impurity of delivery or menses, dying of
thunder, rain, flood, fire, poison etc., and failure to cremate within
twenty five nazhigais (10 hours).

Prayaschitta is generally considered as Praajapatya Kruchram in

Dharma Sastra. This is equivalent to performing Gayatri japa 10000
times and Pranayama with mantra a hundred times. This
Prayaschitta has to be performed separately for each item of doshas
mentioned above. As time and resources for these Prayaschittas are
not available nowadays, it is the practice to give Danam and
Dakshina.

112
 Hindu Antyeshti Samskar

Vapanam

The Karta should do Vapanam (shave) after cremation is over. He

chants this mantra at that time:

मे�मंदरा तुलयानी पपानी िविवधानी च ॥

केशानाश्रृ� ित�ंित त�ात केशान वाप�हं ॥

“Various types of sins, massive as the Meru and Mandara

mountains, abide in my hairs. Hence I shave off the hairs.”

For Gnatis, Vapanam is on the tenth day. In the case of death of

father or mother, even if it is Friday, and even if cremation occurs in
the night, Vapanam and Pindodaka danam by Karta should be done
immediately. In the case of death of others, the Vapanam should be
done the next day. Even if the Karta‟s wife is pregnant, he should
still do Vapanam in case of death of father or mother. Further, for
Karta Vapanam should be done on tenth day even if it is Friday. For
Gnatis, if tenth day happens to be Friday, Vapanam should be done
on ninth day.

On tenth day, Vapanam is required for all those who are younger
than the person who is dead. In case, father dies before Dasaaham of
mother, Vapanam is to be done only on Dasaaham of father. In case,
mother dies before Dasaaham of father, vapanam should be done on
father‟s Dasaaham only.

In case the person who died is younger but happens to be father`s

brother, father-in-law, mother-in-law, elder brother`s wife, father‟s
sister, stepmother, mother‟s brother or his wife, then Vapanam is
required. For Samanodaka (of three days Aasoucham) there is no
Vapanam on tenth day. If he happens to do the Apara Samskaram,
then Vapanam is required.

113
 Hindu Antyeshti Samskar

Tilodaka danam, Vasodaka danam, and Pinda danam

Though the body has been burnt, the Preta undergoes burning
sensation in its subtle body, severe hunger, thirst and dryness of
mouth.

For offering relief from this suffering, Tarpanam with tilodaka

(offering of til and water) and vasodaka (offering of water from
squeezed cloth with three folds) and offering of coconut water etc., is
done in two specially erected Kundams, one in the home and the
other on the bank of the river.

The two Kundas are known as Nadi teera Kundam and Griha dwara
Kundam. In these two places, Pashana sthapanam is done; here Preta
is invoked in a piece of stone over which a thread is tied. The house
in which the Pashana stapanam has been done retains Aasoucham
(impurity) till the Pashana, stone is taken away and disposed of.

Tilodakam is offered three times on the first day, four times on the
second day and so on, increasing by one every day, to 12 times on
tenth day. Vasodakam is three times every day. The youngest Karta
will do the Tarpanam first and eldest at the last. Til (gingelly seed),
kusa (darbha) and Tulasi are held to be very sacred and dear to
Vishnu. Til originated from the sweat and kusa from the hair of
Vishnu.

दरभामुले �स्थतो ब्र� म� दे वो जनाद� न ।

दरभगरे शंकरं िव�त त्रयो दे वा �ृित: कुशे �ृता: ॥

At the base of Darbha grass is Brahma, Vishnu in the middle and

Siva in the top; all the three Devas are present in Darbha.

Hence the use of these three articles in the various Sraaddhas is

prescribed. Along with Tilodakam and Vasodakam, Pinda pradanam
is done every day at the Griha dwara kundam.

114
 Hindu Antyeshti Samskar

The rice for the Pindam is generally cooked by the daughter of the
dead person wearing wet clothes after bath. Cooking should be done
in a mud pot or brass vessel. Pindam should not break till Pinda
danam is completed. If it breaks, fresh rice should be cooked and
Pindam should be prepared.

The stove, the vessel etc., should not be changed during the ten days.
Similarly, the vessel for Udaka danam and the cloth for Vasodakam
should be protected carefully during the ten days and should not be
changed. The Pindam should be dissolved in river and Karta should
return home after bath again.

Sastra says in this context that the relatives of Karta should console
him by mentioning the unsteady and death-driven nature of human
life with citations from Itihasas like Ramayanam, Puranas etc.

Death is certain for one who is born; hence one should not grieve on
occurrence of the unavoidable death. Shedding tears by Karta is
prohibited in Sastra; tears will be consumed by the Preta if shed.

It is necessary for the Karta to perform Sandhyavandanam during all

the impure (Asoucha) days of Apara Kriya. Sandhyavandanam is
Nitya karma, not to be missed. When the karta sits for
Sandhyavandanam and performs achamanam, the aasoucha
(impurity) leaves him temporarily and returns at the close of the
ritual. This happens three times in a day and in all the ten days.

115
 Hindu Antyeshti Samskar

Evolution of Preta body

The jiva, on departing from the human body, assumes the body of air
(vayaviya sarira - वाय� शारीर). The pinda (rice ball) offered and the
food fed to brahmanas during Sraaddhams help in the formation of
Pindaja (more solid) sarira. Vayaviya sarira‟s suffering is mitigated
by the formation of Pindaja sarira.

If Pindadan is delayed, Vayavya sarira would continue and the jiva‟s

hardship would become unbearable.

This development is the reason for making earnest offerings of Pinda

and water in time every day without postponing to ninth day.

The offered Pinda gets divided into four parts. Two parts go into the
formation of the Pindasarira, one part goes to Yamadutas and the
fourth part satisfies the hunger of the Preta. Gnatis (blood relatives of
seven generations) also join in the offering of Tilodaka and Vasodaka
every day in the Naditira (riverbank) kunda.

Preta body develops owing to Pindadanam performed during the ten

days in the following manner.

प्रथमेऽहनी या िपंडः तेन मुध�ना प्रजायते।

च�ु श्रोत्रे नािसका च ि�ितयेहिन जायते ॥
भुजौ व��था ग्रीव तृितयेहिन जायते ।
निभस्थानम गुदं िलंगम चतुथ�हिन जायते ॥
उ� तु प�मे �ेयौ ष�े चम� प्रजायते।
स�मे तु िसरा सव� जयते नात्र संशय: ॥
अ�मे तु कृते िपंडे सव�रोमा�ंतरम ।
नवमे वीय�स�ितर- दशमे �ुत् -परी�य: ॥
दशमेना तू िपंडेन तृ�� प्रेत� जायते ।

116
 Hindu Antyeshti Samskar

Pindam offered on the first day enables the Preta to develop head;
second day- eyes, ears and nose; third day- hands, chest and neck;
fourth day- navel, Gudam and lingam; fifth day –thighs; sixth day-
skin; seventh day- nerves; eighth day- hair; ninth day- virya; Tenth
day- with full body the hunger is very severe; with the Pindam
offered on tenth day, Preta becomes satisfied.

Pindadanam gets completed on tenth day. Sraaddha follows later.

With Ekoddhista Sraaddha on eleventh day, Preta attains the next

state of Pisaachatwa (state of ghost). Sapindikaranam bestows
Pitrutwa on the Jiva (State of Pitru).

Pashana Sthapanam and offer of Tilodakam, Vasodakam and Pindam

should be done immediately after cremation and continued for ten
days. Sastra is very clear on this requirement.

The current practice of postponing this activity to fifth day or ninth

day has no sanction in Sastras. It is cruel to the dead person as he is
suffering from severe hunger and thirst in the form of Preta. Hence,
this activity should be started immediately after cremation without
fail.

117
 Hindu Antyeshti Samskar

Aasoucha Sangraham

After the death of a loved one, the family enters into a period of
mourning. The first sign of respect for the grief is that no cooking
will be performed in the family house until the cremation takes place.

Aasoucham is the impurity caused in an individual owing to birth

(Janana Aasoucham) or death (Marana Aasoucham) among close
relatives. Aasoucham goes away on expiry of the prescribed period
of time and taking bath.

Gnati – Sapinda; Samanodaka

The seventh-generation ancestor of a person on his father’s side is

called ‘Kutastha’. He is Prapitamaha‟s Prapitamaha. The male
successors of this Kutastha in 7 succeeding generations are called
‘Dasaratra Gnatis’ or ‘Sapindas’. Imagine a pyramid with Kutastha at
the zenith and the 7 downward male generations. They observe
Aasoucham for 10 days and hence are called ‘Dasaratra Gnatis’.

Forefathers in fathers’ side, above the 7th generation, are called

Samanodakas. Similarly, consider a downward pyramid with the
person concerned as Kutastha and 7 downward male generations.
Members in this pyramid are also Samanodakas. They observe 3 days
Aasoucham and hence are called ‘Triratra Gnatis’.

Aasoucham for 10 days

1. In the case of death of Dasaratra Gnati, 10 days Aasoucham

(impurity) should be observed.

2. In cases where male child dies after 10 days, or female child dies
before marriage, 10 days‟ Aasoucham should be observed by mother,
father, brother and step-brother.

118
 Hindu Antyeshti Samskar

3. In case of male child of less than 7 years of age with upanayanam

not performed, or male child above 7 years of age, even if
upanayanam not done, 10 days‟ Aasoucham for Gnatis is prescribed.

Note: If a male child is born, the Dasaratra Gnatis shall observe 10

days‟ Jananaasoucham. If a female child is born, then the child‟s
parents, parents of father, brothers of father and grandfather and their
sons shall have 10 days‟ Aasoucham; for other Gnatis no
Aasoucham.

Aasoucham for 3 days for Men

1. Mother‟s father
2. Mother‟s mother
3. Mother‟s brother
4. Wife of mother‟s brother
5. Father-in-law
6. Mother-in-law
7. Mother‟s sister
8. Father‟s sister
9. Sister‟s son, upanayanam completed
10. Daughter‟s son,upanayanam completed
11. Samanodaka, upanayanam completed
12. Married daughter
13. Married sister
14. Biological father (you have been given in Dattam - Sweekaram)
15. Biological mother (you have been given in Dattam - Sweekaram)
16. Son, given in Dattam (Sweekaram)
17. Gnati‟s son, age over 24 months and less than 7 years,
upanayanam not completed
18. Gnati‟s daughter, above 7 years of age, not married (Gnati within
3 generations, not 7 like Sapinda)
19. Gnati‟s son, less than 25 months of age, Chowlam completed.

119
 Hindu Antyeshti Samskar

Notes: 1. For a Samanodaka, in case of death of a Samanodaka boy,

less than 7 years of age, with upanayanam completed and
Samanodaka boy, above 7 years of age, even without upanayanam, 3
days‟ Aasoucham is prescribed. In the case of Samanodaka birth
also, 3 days‟ Aasoucham should be observed. 2. If a woman gives
birth in the home of her mother‟s father or mother‟s brother, then
they will have Jananaasoucham for 3 days.

Aasoucham for Pakshini for Men

Pakshini means a period of 90 Nazhigas, i.e., 36 hours. This includes

one night and the preceding and succeeding days.
1. Daughter of father’s sister
2. Son/ daughter of mother’s brother
3. Son/ daughter of mother’s sister
4. Sister’s daughter
5. Daughter of father’s brother
6. Son’s daughter
7. Daughter’s daughter
8. Daughter’s son
9. Sister’s son, less than 7 years, upanayanam not completed.

Aasoucham for 1 day for Men

1. Stepmother’s brother, sister, daughter

2. Son/ daughter of the above three (Sl.No.1)
3. Wife’s brother
4. Daughter of father’s stepbrother
5. Daughter of stepbrother
6. Father’s stepsister
7. Son/ daughter of the above (Sl.No.6)
8. Father/ mother of stepmother
9.Gnati‟s daughter, above 25 months, less than 6 years of age, not
married (Gnati within 3 generations, not 7 like Sapinda)
10. Biological brother (self-having been given in Dattam - Sweekaram)

120
 Hindu Antyeshti Samskar

11. Biological Sapinda (self-having been given in Dattam - Sweekaram)

12. Father-in-law/ mother-in-law, if wife and progeny are not there
13. Gnati‟s son, more than 6 months and less than 25 months of age,
Chowlam not completed.

Note: If a woman gives birth in her parents’ home, then her parents and
her siblings will have Jananaasoucham for 1 day.

Aasoucham for 3 days for Women

1. Brother, upanayanam completed

2. Brother’s son,upanayanam completed
3. Sister’s son, upanayanam completed
4. Stepmother

Aasoucham for Pakshini for Women

1. Father’s brother
2. Mother’s sister
3. Mother’s brother
4. Father’s sister
5. Son/ daughter of the above four
6. Father’s father
7. Father’s mother
8. Mother’s mother/ father
9. Sister
10. Sister’s daughter
11. Sister’s son

Aasoucham for 1 day for Women

1. Stepmother’s son/ daughter/ brother/ sister

2. Son/ daughter of the above four
3. Father’s stepbrother
4. Father’s stepsister

121
 Hindu Antyeshti Samskar

5. Son/ daughter of the above two

6. Stepmother’s father/ mother

Notes:

1. Wife shall observe Aasoucham of husband along with him always.

2. Aasoucham specified only for woman shall not be observed by
husband.
3. Even during the period of Aasoucham, Sandhyavandanam should
be performed. Mantras should be chanted mentally. Pranayamam
should be done without mantra.If the person is Agnihotri,
Agnihotram should be performed. If the person performs Oupasanam
regularly, homam should not be stopped; Oupasanam should be got
done by someone else.
4. Deva Puja, Homam, Danam, acceptance of danam, Pitrukaryas and
Veda chanting should not be done.
5. As soon as one hears the news causing Aasoucham, he should take
bath with the clothes he is wearing.
6. Those, who do not have Aasoucham, should not touch or eat in the
home of one who has Aasoucham. Aasoucham applies to food
cooked in his house, clothes etc. Aasoucham does not apply to curd,
milk, ghee, vegetables, salt, flower, til, medicine, firewood, fruits,
honey and well water.
7. In case eclipse occurs during the period of Aasoucham,
Aasoucham is not there during the period of eclipse. After eclipse is
over, Aasoucham would continue.

122
 Hindu Antyeshti Samskar

Funeral Etiquette

When hearing of the death, it is appropriate to call or visit the

bereaved. Sympathy cards or notes can be sent and can provide a
meaningful, lasting expression of compassion. Viewings at a funeral
home are not a part of the Hindu tradition. The body will be kept at
the family home until cremation or burial, which normally occurs
within twenty-four hours.

What to Wear to a Hindu Funeral?

It’s important to note that the proper attire is quite different than at
most funerals.

Wearing the color black to a Hindu funeral is not appropriate. The

color white is vital in the Hindu culture, so that would be the best
color to wear.

The attire is casual and respectable. Simple white cotton is preferred

as clothes need to be washed upon return to the house. White kurta
and pyjama would be appropriate for men or simple white casual
shirts or T-shirts and cotton slacks and simple white dresses or saris
for females.

Women should keep hemlines and necklines modest. Arms should be

covered, and open toe shoes are appropriate. You do not need to wear
a head covering. Men should dress in a white shirt.

Funeral Flowers

It is appropriate to bring a gift of flowers to the home when visiting

during the mourning period. If the body is still in the home before
cremation, the flowers may be placed at the feet of the deceased. If
they are given during the thirteen-day mourning period, they should
be presented to the karta if possible.

123
 Hindu Antyeshti Samskar

Do not bring flowers to a Hindu funeral. Flowers play an important

role in the ceremony, but not in the usual sense. Flowers being
delivered or brought to the funeral would be considered a distraction
and could distress the soul of the deceased.

Most attendees at a funeral in Australia will bring flowers or will

have them sent unless they are instructed otherwise.

If you would rather your family and friends donate money to a

charity in lieu of flowers, you can make that request in the obituary
and by email.

Be sure to include instructions on where to send donations for

example, the organisation the deceased was member of, a Hindu
Temple, a Gau Shala or Gurukul in India.

Funeral service

Traditional Hindu funerals follow a set format without eulogies,

slides or music. Eulogies and slide shows are more appropriately kept
at the memorial service held at the end of mourning.

Traditionally Hindu funerals are held at the home. The funeral

directors will bring the coffin home and set it down upon the floor
with feet to the south and the coffin open. It is brought in head first
and removed feet first.

Please note: Nothing whatsoever is to be served to the attendees! No

tea, coffee, water, biscuits etc.

Nothing is eaten or drunk until the cremation is over and the

mourners have bathed. It is recommended that the family go to the
beach or river-bank and sit there in silence until sunset and then
return home to bathe and eat.

124
Hindu Antyeshti Samskar

125
Hindu Antyeshti Samskar

126
Hindu Antyeshti Samskar

127
Hindu Antyeshti Samskar

128
 15 REFERENCES
1. Apastamba Apara Praoyogam by Sri. Anna, Surabhi Publications,
India.
2. Jain Funeral Practices and Observances, Practical Guidelines for
the Community, Dr. Tansukh J Salgia, Ohio.
3. Srujan se Visarjan tak – Sri. Anil Madhav Dave, India.
4. Antyeshti Sanskar – Swaminarayan Aksharpeeth, India.
5. Understanding Veda Karma Kanda (Path of Rituals) Vol I, Sri.
G.K. Kannan, India.
6. Bereavement and Final Samskara in Hindu Tradition – Sri. Dhira
Chaitanya

May we get in future births again and again the mind

for doing virtuous deeds, for acquiring strength,
for longevity, and contemplation of God for long.

Yajurveda 2/54

129
 In Vedic tradition, important life events are marked by religious
ceremonies called samskaras. The final samskara after death is
antyeshti - final yagya (sacrifice), when the body itself is offered to
the Agni (fire). This is the final purificatory rite for the gross body
that reduces it to the five basic elements from which it was formed.
It reduces the bonds between the subtle body and the gross body.

The antyeshti ceremonies address both the deceased and the be-
reaved family. The ceremonies are based on the Vedic vision of the
individual and his relationship with Ishwara. The life of a Hindu is
a spiritual one and his culture religious. For a person who lived a
spiritual life dealing with death becomes an uplifting one. It makes
it possible for one to cope with the difficult experience and come
out of it as a more sensitive and mature individual.

The purpose of this book is to provide a procedure to cremate the

body of the deceased person in accordance with Hindu tradition in
the United States or at other places outside of Bharat. The proce-
dures outlined below have been prepared based on references from
authentic sources. The Hindu Antyeshti sanskar varies according to
the practices of people from different regions of India. The methods
vary between families from the same region of India, and these
have been followed for centuries based on the traditions handed
down from generation to generation. However, the core rituals
have al- ways been based on procedures outlined in the Vedic
sutras and apply to all, irrespective of geographical origin. While
the traditional procedures are exhaustive, this document provides
basic but essential steps to be performed.
 "Samskar is a process which provides both happiness and liberation. I am sure that the
generations of Hindus will be benefited by this book. My best wishes to the publication
team."
- Pandit Suresh Chandra Joshi, Priest Hindu Jain Temple, Monroeville, PA

"This is a very informative and an excellent book for the young generation to follow
Hindu culture as well as human values in this world. Every soul is a part of God and
should be respected with proper rituals once the soul leaves the body. I strongly endorse
this book."
- Dr. Sujatha Reddy MD, Hindu Temple of Atlanta

"I commend the publishers of this book for taking the pains in putting together this
material in an organized, understandable and yet succinct way. Their service to present
day Hindus in this regard is invaluable."
- Professor Balaji N. Hebbar Ph.D, D.D. Professor of Religion,
George, Washington University

"This book beautifully fills a much-needed gap in the lives of the Indian diaspora. A
great care has been taken to consider many circumstances in which individuals in need
can easily refer to this book to understand and perform the rituals in the most authentic
way possible."
- Dr. Bal Ram Singh, Ph.D. Director, Center for Indic Studies, University of Massachusetts

"In simple language and with a practical focus, this book details all the cremation
rites, with a transliteration in English of the most important mantras. With suggestions
for how to prepare a dying person for the final hour, step by step instructions for a do-it-
yourself cremation (if a priest is not available), and this book is a blessing and boon for
all Sanatana Dharmis.
The HMEC organization and the authors of this book deserve kudos and appreciation
from all American Hindus for distilling the essence of the final samkara for better appre-
ciation and actual practice in this country."
- Dr. Kumar S. Nochur, President, Sri Lakshmi Temple, Ashland, MA

Our Santana Dharma teaches how to respect the body while conducting last rites. This
book will serve as a reference and as a guide for us to perform our duties in accordance
with Hindu tradition. We commend the authors for serving our community in presenting
the entire process in a simple and yet thorough manner.
- Sant D. Gupta, President, Durga Temple of VA, Fairfax Station, VA

Published by
Hindu Organisations Temples and
Association Forum, An initiative of
Vishva Hindu Parishad of Australia Inc.